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1
Tirkalai, Hosein Rahmani. "The Manhaj of Fiqh-ul-Hadith by Shaykh Hurr Ameli on the Basis of Wasael Ush-Shia." International Letters of Social and Humanistic Sciences 60 (September 2015): 49–53. http://dx.doi.org/10.18052/www.scipress.com/ilshs.60.49.
Повний текст джерелаАнотація:
Undoubtedly, the most important part of a book replete with hadiths is related to the texts of hadiths. Today, such studies about hadith are called Fiqh-al-Hadith which these studies are represented only for searching the exact meaning and concept in the texts for this, Scholars attempt to study terms of Hadith and narrative, and also they strived to compare these narratives with Quran, history, logical particles, and etc by which the final concept of narratives would be found. This fact is also true for the definitions represented in narrative books. It has to be noticed that as shown in dignitaries sayings and topics, Shaykh Hurr Ameli was interested in declarative inclinations and he knew all the narratives in the four books and also all the resources in Wasael ush-Shia authentic and accurate. This outlook was influential on the way he behaves with narratives. In 27th volume of Wasael ush-Shia about “Inadmissibility of theoretical precepts of the phenomena of the Quran” and after mentioning a narration by Amir al-Momenin alayhis salam, believes that ayatul ahkam is from the cases which only fourteen infallible could get recognition of it. The present paper is such a philosophical theological Inquiry by which an observation about the Manhaj of Ahl Ul Hadith by Shaykh Hurr Ameli on the basis of Wasael ush-Shia has been provided.
2
Abbas, Dr Rafid Sabbar, and Asst Prof Dr Tahereh Sadat Tabataba’i Amin. "The Manifestation of the Qur'an in the Ethical Narratives of Imam Muhammad Bāqir (AS)." Alustath Journal for Human and Social Sciences 60, no. 2 (July 5, 2021): 93–110. http://dx.doi.org/10.36473/ujhss.v60i2.1596.
Повний текст джерелаАнотація:
The infallible imams of Shi'a have a special interest in human values and have repeatedly advised people to adhere to moral virtues. In this study, a collection of ethical narratives of the fifth Imam of Shi'a, Imam Muhammad Bāqir (AS), has been presented, in which verse or verses of the Qur'an have been manifested. These narratives are then analyzed. The verses of the Qur’an have been expressed in the words of Imam Bāqir (AS) in various ways, including: adduce, citation, allusion, adaptation, or expression of instance. This research pursues several goals: First: Understanding how Imam Bāqir (AS) has used the Qur’an in his speech. Second: a detailed understanding of the subject of these narratives and the interpretation of the verses in which they are mentioned; Third: The relationship between the above verses and the narrative text.
In the 14 hadiths of Imam Bāqir (AS), about 30 verses of the Qur'an have been manifested which have yielded important results from their analysis. Including: All the Imams in general and Imam Bāqir (AS) in particular, pay great attention to the Quran. And teach people to seek every true idea and belief from the verses of the Qur'an, to question the master and have a scientific debate and controversy, to bring their evidence from the Qur'an as the most important scientific and religious source, and to ignore the word that has no Qur'anic reason, and not to suffice the appearance of Qur'an and pay attention to its hidden meaning. Some of the ethical virtues that Imam Muhammad Bāqir (AS) has explained include: flexibility in accepting the right, believers' dignity, public relations, rationality in public relations, avoiding the vain and futile word, avoiding many questions, avoiding nonsense and slander toward people, avoiding illicit relationships and short-change.
3
Azmi, Ahmad Sanusi. "The Hybrid Nature of Sirah Nabawiyyah: An Analysis of Quranic Biography of Muhammad’s Early Lifeife." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 1 (February 26, 2019): 31–38. http://dx.doi.org/10.11113/umran2019.6n1.255.
Повний текст джерелаАнотація:
Sirah materials have been deemed by modern scholars as a hybrid literature, a combination of biography, prophetology and hagiography. The authors of the sirah record the Prophet’s significance with admiration and clear devotion; but there is very little evidence of his early life and the narratives are recorded with reverence. In the Quran itself, there is little evidence of Prophet Muḥammad’s early biography, with scarcely any details before the receiving of his first revelations around the age of forty. Even with the infrequency of its references, this condition cause no hinder to a Muslim. A complete biography of the Prophet’s life was produced completely equipped with its references from the Quran. The present study aims to explore the development of emerging number of Quranic verses that used as references for the narratives of the Prophet’s early life in sirah literature. It also seeks to analyze the nature of relationship between sirah and the Quran. The present study deals solely with texts. In order to attain the objectives of the research, textual analysis will be employed as a major tool in examining and exploring the sources The study in its findings argue that Quranization of the sirah account in the rationalist atmosphere of the ninth century drove some authors to refer to the Quran as a supportive mechanism, to strengthen and provide a solid ground for what they were saying about Prophet Muhammad.
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Majidinia, Mahdi, Mahdi Akbarnejad, and Seyed Mohammad Reza Hosseininia. "Analyzing and Criticizing Anti-Shiites’ Rumor on Distortion of Quran." International Journal of Multicultural and Multireligious Understanding 8, no. 4 (April 3, 2021): 160. http://dx.doi.org/10.18415/ijmmu.v8i4.2430.
Повний текст джерелаАнотація:
Some orientalists have cast doubts upon the Holy Quran stating that the book has been distorted (it has been subject to Tahrif). Sometimes, these orientalists refer to some incorrect information to justify this rumor. One of those people is the German orientalist, Reiner Bruner. In this study, Bruner's viewpoints on both Shiite and Sunnites’ beliefs in the 20th century are discussed. In this study, Bruner’s viewpoints on the distortion of Quran are briefly analyzed and criticized. The method of this study is descriptive-analytical. Furthermore, based on authentic documents, this study responds Bruner's claims. In some of his works, Bruner has attributed the rumor of distortion to some early Shiite scholars. This article confirms that most Shiite scholars including the earliest and the most recent ones do not accept the distortion of Holy Quran. Most Shiite scholars believe that Quran is pure from any kind of distortion including additions or omissions and they refer to the verses of the Quran, the narratives of the Innocent Imams (Hadith) and the words of some greate Shiite scholars.
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Latif, Abdul. "KISAH PEMBANGKANGAN IBLIS DALAM AL-QURAN." ALQALAM 34, no. 1 (June 30, 2017): 165. http://dx.doi.org/10.32678/alqalam.v34i1.739.
Повний текст джерелаАнотація:
This paper aims to show the stylistics of devil’s disobedience story in Al-Quran . There are seven stories in seven chapters of al-Quran which talk over devil’s disobedience story. This stylistics of devil’s disobedience narratives is analysed by the observation of al-Quran stories within stylistics frame. There were four stylistics which the writer found in this paper. First, the stylistics of this story used four exposure techniques, they were a story began by climax scene, a story began with no preface, a story described by human imagination involve, and a story with insertion of religiousness advices. Second, presentation of story’s elements in this story served all of elements within a story, they were prominent figure, phenomenon, and dialogue. Third, there were three kinds of repetition happened in this story, they were a repetition of story line with the different character, a repetition of story with the different chronology, and a repetition of story with the different language style. Fourth, the art of story description in this story could arouse our mind and psychomotor. Keywords: Stylistics, Devil’s Disobedience Story, Seven Stories
6
Mittermaier, Amira. "THE BOOK OF VISIONS: DREAMS, POETRY, AND PROPHECY IN CONTEMPORARY EGYPT." International Journal of Middle East Studies 39, no. 2 (May 2007): 247a. http://dx.doi.org/10.1017/s0020743807070389.
Повний текст джерелаАнотація:
Shaykh al-Qusi is a charismatic spiritual leader in Cairo whose followers have been recording their dream visions and waking visions in a handwritten collection since 1997. Drawing on the shaykh's dream-inspired poetry and his followers' vision narratives, I describe the ways in which this community of believers understands the relationship between authorship and authority, as well as between imagination (al-khayamacr;l) and tradition. Dreams and visions do not circumvent idioms of the textual tradition, but in their narrative form they often mirror and reinscribe its genres. Some of the group's vision narratives emulate the face-to-face encounters of the hadith whereas others signify eruptions of a timeless truth from elsewhere, similar to the Quran. Through mirroring the sacred genres, dreams and visions bring believers closer to these texts. Just as dreams are understood through the tradition, the tradition is understood by some through dreams.
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Azmi, Ahmad Sanusi. "PARALLEL FRAMEWORK OF MUḤAMMAD AND MOSES'S STORY: AN ANALYSIS OF THE NARRATIVES OF ḤALĪMAH AL-SAʿDIYYAH". Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 17, № 1 (16 жовтня 2018): 1. http://dx.doi.org/10.18592/al-banjari.v17i1.1922.
Повний текст джерелаАнотація:
Kajian modern tentang asal-usul sīrah Nabawiyah telah menelusuri dan menemukan keberadaan pengaruh kitab suci sebelumnya dan unsur-unsurnya dalam narasi sīrah. Kisah tentang Halimah, sang ibu susuan, menurut Raven, menunjukkan kejadian paralel dengan kematangan Yesus ketika bayi, dalam Injil. Selain itu, para sarjana Muslim seperti Ibn Hisham ditemukan konsisten dalam membuat perbandingan paralel antara Muhammad dan Musa dalam karyanya. Tulisan ini memfokuskan pada kehidupan awal yang terfokus pada periode Ḥalīmah al-Sa'diyyah dengan menganalisis penggunaan referensi Al-Quran dalam narasi. Penelitian ini bersifat kualitatif dengan metode pendekatan kritis dan analisis tekstual untuk membaca cerita. Kajian ini menemukan proposisi bahwa ada dua kemungkinan alasan yang mengarahkan Ibn Hisham menambahkan ayat 28:12 dari Al-Qur'an sebagai referensi atas catatan waktu Muhammad sebagai bayi yang menyusu. Isu pertama ketidakjelasan digital dalam narasi Ibn Isāq. Dan yang kedua adalah memberikan kepercayaan kepada kisah kedua nabi, Muhammad dan Musa.Modern studies of the origin of sīrah nabawiyyah have traced and suggested the existence of influence of previous scriptures and their elements within the sīrah narrative. The extraordinary speed and marks of physical maturity in Prophet Muḥammad’s wet-nurse period with Halimah, which, according to Raven, indicates a parallel occurrence with Jesus' precocity in the Gospels of the Infancy. Besides, Muslim scholars such as Ibn Hishām was found to consistently make parallel comparison between Muḥammad and Moses in his work. This study aims to explore the narratives of Prophet Muḥammad’s early life, with special focus to his period with Ḥalīmah al-Sa’diyyah and analyse the use of Quranic reference in the narrative. The study is qualitative in nature in which the researcher employed critical and textual analysis to examine the story. The present study in its finding proposes that there are two possible reasons which lead Ibn Hishām to adduce verse 28:12 of the Quran as his reference to the account of Muḥammad’s time as a suckling infant. The first is to elucidate lexical obscurity in the narration of Ibn Isḥāq. And the second is to give credence to the similarity between the accounts of two prophets, Muḥammad and Moses.
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Anas, M., B. N. Zubir, and E. S. Engku Atek. "The Relationship Between Elements of Balaghah and Narration in The Story of Moses." global journal al thaqafah 8, no. 2 (December 31, 2018): 67–73. http://dx.doi.org/10.7187/gjat122018-6.
Повний текст джерелаАнотація:
This study intends to unravel the balaghah aspect which supports the narrative structure of the story between Moses with the Pious Man in Surah al-Kahf as an effort to highlight the aesthetic value of the story. The two main elements of discussion are given the focal attention in the analysis, namely the balaghah aspects and the narrative structure to demonstrate the coordination between the two elements. This study applies the analytical method by extracting the aspects of balaghah through the conventional approach practiced and introduced by the Abd Al-Qāhir Al-Jurjānī. This approach explains the existence of the close relationship between the balaghah aspect and the narrative technique. The balaghah aspect is the element being analysed however this study attempts to relate the approach with the narrative structures. In analyzing Quranic texts related to Moses with the Pious Man, this study unravels the narrative structure found in the text by examining the balaghah aspects that support the structures. This analysis does not cover other available narratives which are not related to this particular story. This analysis also focuses on the word choice, the arrangement in the text, the rational of using the word and its implication, and the lesson and example derived from the narrative. Hence, with this approach, the analysis is expected to provide answers especially to the priority given by the Quran to certain utterances in supporting the narrative structure of this story in an effort to highlight the compatibility and harmony between the balaghah aspects and the narrative structure, which lure the readers towards the beauty and uniqueness of the language found in the Quran, while simultaneously contribute new findings from different aspects.
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Nuri, Nafisatun, Fakhrijal Ali Azhar, and Ahmad Musyafiq. "Kaidah Memahami Kisah Dalam Al-Quran Perspektif Mutawali al-Sya’rawi." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 5, no. 2 (December 27, 2020): 285–99. http://dx.doi.org/10.24090/maghza.v5i2.4329.
Повний текст джерелаАнотація:
The study of the Koran's stories focused on the excavation of its historical aspect. This was done to prove the existence of such narratives in the Koran as historical facts that happened. On the other hand, it is often the precautionary care of the story, even to be neglected. Mutawalli al-Sya'rawi came by offering insight into the story in the Koran, not only by digging out its heart, but also creating a similar story in every place and time. The study USES a descriptive approach. The things accredited by al-Sya'rawi is written in the code that doesn't give the character's real name, and that story will be repeated everywhere and every time. Like pharaoh that zalim, dictator, and raised himself. So did the dzulqarnain, who is good and empowering the weak. The personages of these two characters will continue to exist in life, wherever and wherever.
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SARHAN, ABBAS. "The concept of lying in the Holy Quran - An Explanatory Study." Journal Ishraqat Tanmawya 27 (June 2021): 395–416. http://dx.doi.org/10.51424/ishq.27.15.
Повний текст джерелаАнотація:
Through my study of the concept of lying, the research reached the most important results: 1- Lying sows the seed of distrust of society, lying is the key to sins, and that a liar is excluded from the mercy of God because God Almighty forbade it with evidence that the Islamic religion came to support the Islamic narratives that came from the tongues of the prophets and messengers. 2-The Qur’an, which is from a knowledgeable expert about it, is one of the verses that call for the truth of speech and the prohibition of lying, and not to distort speech, because that is considered the greatest of sins. 3-The difference in the wording of lying formulas What is the evidence that the Qur’an is a miraculous speech that dazzles with its eloquence the masters of minds and gives aesthetics to attract the attention of the minds of listeners and readers. Slander, rebuttal, ingratitude, lies, defamation. Key words: lying resources, the Holy Quran, study
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Ansani, Achmad Abubakar, and Muhsin Mahfudz. "IMPLEMENTASI NILAI MODERASI BERAGAMA DALAM PERSPEKTIF AL-QURAN DI ERA SOCIETY 5.0." Jurnal Cakrawala Ilmiah 1, no. 3 (November 25, 2021): 395–408. http://dx.doi.org/10.53625/jcijurnalcakrawalaindonesia.v1i3.618.
Повний текст джерелаАнотація:
This article aims to examine the implementation of the value of religious moderation in the perspective of the Al-Quran in the era of era society 5.0. Religious moderation in the era Society 5.0. era provides religious narratives that are free of access through technology that is often used by certain groups to make religion an aspiration by imposing that is far from tolerant and fair. Therefore, religious moderation is the basis for strengthening religious understanding in era society 5.0, which needs to have characteristics in accordance with the values of the Al-Quran by strengthen religious understanding that is moderate, tolerant and compassionate. The method used in this research is a qualitative method that uses library research as its approach. The research sources used were obtained from various scientific sources, namely books, journal articles, and various other sources related with research studies. Furthermore, with data analysis techniques in the form of descriptive-analytic, the researcher will analyze the data encounters before presenting it. Readers in the midst of a multicultural society. From the results of the study it was found that there are several moderating values in Al The Al-Quran as a reference that needs to be implemented in the era society 5.0. era to create peace in life in the era society 5.0, era, namely a. fostering the value of balance and justice, b. maintain the value of religious tolerance c . maintain the value of religious harmony d. Spread the value of love.
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Serenkov, Yu S., and Yu M. Radzhabova. "STORY OF CINDERELLA AND TAJIK-PERSIAN NARRATIVE OF YUSUF AND ZULAIKHA: RE-INTERPRETING THE “DEEP STRUCTURES” WITH REFERENCE TO CURRENT SOCIAL AND CULTURAL CONTEXT." Bulletin of Kemerovo State University, no. 1 (March 20, 2017): 197–201. http://dx.doi.org/10.21603/2078-8975-2017-1-197-201.
Повний текст джерелаАнотація:
“Rags to riches” as an invariant “deep” structure of many stories about restored dignity and status has been in universal literary use since the eminent version of “Cinderella” in the Grimm brothers’ collection of fairy-tales. So has the “deep” structure of an individual’s moral evolution towards god, as made explicit by many narratives taking after the Quran story of Yusuf. After morphological dissection of Cinderella and Jami’s Yusuf and Zulaikha stories (performed with V. Propp’s original scheme in view) we discovered certain similarities between the respective underlying structures despite the stories’ apparent difference. Taking into consideration a number of later adoptions of Cinderella and Yusuf / Zulaikha plots, the authors put forward a hypothesis about culture-and-society determined reciprocal rapprochement and transformation of interpretation dominants in more recent narratives of the respective traditions. At that, “spiritual growth towards god” stories acquire certain features of the society-bound “rag to riches” progression and, vice versa, “rags to riches” narratives become increasingly suggestive of god’s favour as the highest value. If duly supported by scientific evidence, the hypothesis could assist in further study of causes and outcomes of an on-going “orientalization” of western culture and westernization of that of the Orient.
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Fathurrofiq, Fathurrofiq. "Revalidasi Metodologi Zaid B Tsabit dalam Pemushafan Al-Qur’an." Al-I’jaz : Jurnal Studi Al-Qur’an, Falsafah dan Keislaman 2, no. 1 (June 14, 2020): 23–41. http://dx.doi.org/10.53563/ai.v2i1.20.
Повний текст джерелаАнотація:
What Zaid b Tsabit did to collect the revelation of Quran, according to Muslim narratives was philologically perfect. At least, it is the most scrutinizing actever dealing with codifying scripture text. But to Western scholars (orientalists) view, it is not so. They find vague surrounding the Zaid b Tsabit works in the reign of either Abu Bakr or Uthman b Affan. The disputes on whether the Suhuf belong to Abu Bakr is official codex ot not, the Mushaf belong to Uthman was not soon widely accepted for example by Abdullah b Mas’ud the senior companion of the Prophet Muhammad in Kuffa, or the rising variants in reciting Quran were among the fertile lands for orientalists to criticize. Disputing Quran scientifically of course it is the challenge for Muslim to reaffirm his or her belief. So, it is open for whomever to criticize every aspect of Muslim life including their main theological source: Al-Qur’an. Responding the critics, thisresearch tries to revalidate philologically Zaid’s methodology. However, philology is scientific approach rooted from West tradition. In addition, to objectify, this research provides the comparasion of Zaid’s methodology to some philological experiences. The three examples of such experiences are philology belong to Alexandria school, philology of Bible, and philology of Nusantara. So, this research has two steps. Firstly, it explains the methodology belongs to Zaid its self philologically. Secondly in the same time, it compares to other philological experiences. By such explanation and comparison, this research try to reaffirm the very detailed and selective work of Zaid b Tsabit dealing with compelling the revelation of Qur’an.
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김대옥. "A Study on a Dialogue between the Old Testament and the Quran: A Focus on Common Character Narratives." THEOLOGICAL THOUGHT ll, no. 169 (June 2015): 7–43. http://dx.doi.org/10.35858/sinhak.2015..169.001.
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Ali, Mukhtar H. "The Religion of Abraham: Sufi Perspectives on the Abrahamic Reality." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (November 2022): 3–16. http://dx.doi.org/10.32739/ustad.2022.2.26.
Повний текст джерелаАнотація:
This essay examines the Quranic narratives of Abraham as interpreted by Ibn al-ʿArabī and his followers. Ibn al-ʿArabī was keen to identify the essential reality of the prophets in his famous work Fuṣūṣ al-ḥikam. While in the Fuṣūṣ, Ibn al-ʿArabī focuses on his epithet al-khalīl (intimate friend) and his relation to the affirmative attributes of God, the Abrahamic reality is further gleaned from the ways in which the Quran describes his spiritual trajectory. This central prophet of the three major world religions, Judaism, Christianity, and Islam is at once an iconoclast and the paragon of divine unity (tawḥīd), but also represents true religion, life, light, the divine names of origination and the intellect.
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Azzahro, Fatimah, and Hartini Salama. "Riko the series (murrotal edition): Surah At-Tin episode as a medium to introduce surah At-Tin to children." LADU: Journal of Languages and Education 2, no. 4 (May 31, 2022): 125–33. http://dx.doi.org/10.56724/ladu.v2i4.116.
Повний текст джерелаАнотація:
Background: Quran's introduction to children has evolved over time. Animation can now be a medium to learn the Quran such as "Riko the Series: Murrotal Edition” which introduces the Quran to children.
Purpose: The aim of this research is limited to how the visualizations constructions of “Riko the Series: Murrotal Edition" in the Surah At-Tin episode introduce Surah At-Tin to the children.
Design and Methods: This research uses a descriptive qualitative method with the video of Surah At-Tin’s episode from “Riko the Series: Murrotal Edition" as the source of the data. Due to the fact, that the research study is limited to the visualization of the episode, the theories that are used as tools in analyzing the data are the theory of Semiotic Significations.
Result: Visual significations are divided into six (6) structures, they are (1) the opening of the video; (2) the section header; (3) the opening of the surah; (4) the visualization during the recitation of the surah; (5) the second reading section; (5) the third reading section. There are two forms of visual patterns found in the video (episode), they are: (1) the visualization related to verses 1 and 2 of surah At-Tin; (2) the visualization narratives which have no specific form in relation to verses 3 until 8 of Surah At-Tin. The video applies repetition (three times) to introduce and familiarize Surah At-Tin. The solid visual signification construction serves as a medium to introduce Surah At-Tin to children.
Keywords: Quran, Murrotal, Riko the Series, Islamic Education, Signification Theory.
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김대옥. "A Study on the Possibility of Missiological Dialogue with Muslims through Common Narratives Appeared in both the Bible and the Quran- Focusing on the 'Noah Narrative." THEOLOGICAL THOUGHT ll, no. 161 (June 2013): 227–68. http://dx.doi.org/10.35858/sinhak.2013..161.007.
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Moqbel Al Areqi, Rashad Mohammed. "Positioning Jewish Character in World Narration." International Journal of Applied Linguistics and English Literature 9, no. 2 (March 31, 2020): 32. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.2p.32.
Повний текст джерелаАнотація:
The Jewish character has passed in a variety of transformations through different stages of history. The study explores the position of Jewish character in the world narration, how the Arabs depict the contemporary Jewish character in their literary works compared to the Western/Christian community and their attributes in the Nobel Quran. The Jewish character becomes in a position of concern for the world writers during the twentieth and twenty-first centuries. The Jewish character has occupied a large part of writing, particularly in the area of narratives. Is there a difference between the past writers and the contemporary ones in addressing the Jewish character in the literary works? The focus is on some selective contemporary Arabic narratives: Ali Al Muqri’s The Handsome Jew (2009) and Ala Al Aswani’s Chicago (2007), in addition to Shakespeare’s The Merchant of Vince and Christopher Marlow’s The Jew of Malta as presented the Jew character in the Elizabethan era. The study of the narratives, whether the past or the contemporary ones, revealed the Jewish character as greedy, opportunistic, intolerant, arrogant if they are powerful, and humble if they are weak, obsessed by love of money, dealing with usury, revengeful, keeping no promises, stubborn, full of hate and spite for the community and easy to embrace a new religion for safety or love as Al Muqri’s Salem, Shakespeare’s Shylock, and Marlowe’s Abigal. Further, the narratives showed the second generation of Arabs/ Muslims and Jews in mutual understanding, tolerance, forgiving, and attempting to find common ground to build the bridges of trust and love. They work on normalizing the relations with each other. However, they found themselves social outcasts, hybrid, living in between and the third space, suffering from problematic of identity as Saeed and his son, Ibrahim, the hybrids in Al Muqri’s The Handsome Jew.
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Saitbattalov, Iskander Rasulevich. "Turkic-language interpretations of Quran from Bashkiria of the XIX century as literary monuments." Litera, no. 12 (December 2021): 25–33. http://dx.doi.org/10.25136/2409-8698.2021.12.37122.
Повний текст джерелаАнотація:
The subject of this research is the literary-aesthetic characteristics of interpretation of Manzil written by Bashkir theologians Bahadirshah al-Qaynawi and Taj ad-Din ibn Yalchigul: the presence of coherent narratives based on the authorial approach towards the interpreted text, literary-aesthetic interpretations of plots and images reflected in the Quranic text directly, intertextual connections of interpretations with the works in other genres. The goal of this article lies in determination and description of the meaningful literary-aesthetic characteristics of interpretations of Manzil. The following tasks are resolved within the framework of this research: 1) determination of the key characteristics of the Tafsir genre, 2) revelation of the role of works under review for the tradition of the Turkic-language interpretation of Quran, 3) description of the literary-aesthetic characteristics of the interpretations by Bahadirshah al-Qaynawi and Taj ad-Din ibn Yalchigu, 4) translation of fragments of their interpretations that are significant from the perspective of literature into the Russian language. The scientific novelty and practical importance of this publication lies in introduction into the scientific discourse of two previously unexplored literary monuments that have not been translated into the Russian language. This significantly broadens the knowledge on the literary process in Bashkiria of the early XIX century. The author concludes that the interpretation of Quran fragments should be viewed in the context of evolution of Bashkir literature of the pre-national period. This opens great potential for studying their intertextual correlations with Turkic-language literary of the earlier period in the genres of “chronicles”, “history of the prophets”, and “miracles of the created”, as well as with sententious literature of the later period.
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Islam, Tazul. "Christian-Muslim Relations: an Analysis of the Quranic Articulation of Christian Friendliness to Muslims." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 17, no. 1 (June 26, 2019): 24–37. http://dx.doi.org/10.1163/22321969-12340068.
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Abstract The Quranic discourse on Christians is paradoxical because its narratives express both compliments and condemnation, reproach and rapprochement. Scholars debate the sentiments behind the Quranic assertion that Christians are “certainly nearest in friendship” to the Muslim believers (Q 5:82). While some believe that this forms an incentive for rapprochement between Muslims and Christians, others interpret it in completely the opposite way. As such, this study aims to answer the fundamental question of whether Christian-Muslim friendship is possible. To come to a conclusion, it will examine the pros and cons of Christian-Muslim friendship that are detailed in both classical and modern exegeses concerning the nature of such friendship, the reasons behind it, and the identity of the friendly Christians mentioned in the Quran. It is expected that the result of this study will contribute to revising current understanding of Christian-Muslim relations.
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D.I. Ansusa Putra and Adeni Adeni. "Managing Disease Information." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 7, no. 1 (June 29, 2022): 113–33. http://dx.doi.org/10.51590/waraqat.v7i1.293.
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The presence of COVID-19 has changed the religious information of Islamic organizations in Indonesia. To a certain extent, religious organizations play an essential role in handling outbreaks regarding their strategic position as opinion leaders for society. This study seeks to examine the religious discourse changes of Nadhlatul Ulama (NU) and Muhammadiyah in responding to the pandemic as portrayed on their official websites. This study uses a qualitative method with a critical discourse analysis approach from van Dijk (2001), in which language is analyzed by describing the aspects of language (texts) and relating to the context and social cognition. The study concludes that the state/government's power relation dominates NU and Muhammadiyah's discourses. Nahdatul Ulama (NU) tends to show the theological-normative things based on culture, while Muhammadiyah discusses religious narratives based on charity and transformative actions. However, both of them are developing contextual fiqh and disaster fiqh facing the COVID-19 pandemic based on the Quran-Hadis direction.
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Inja, Hong. "A Study of Expressions Related to ‘Noah’ in Persian Mystical Literature—With Focus on the Torah and Noah Narratives in the Quran." Literature and Religion 26, no. 3 (September 30, 2021): 227–58. http://dx.doi.org/10.14376/lar.2021.26.3.227.
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Koeswinarno, Koeswinarno, and Mutolehudin Mustolehudin. "Islam, gay, and marginalization: a study on the religious behaviours of gays in Yogyakarta." Indonesian Journal of Islam and Muslim Societies 7, no. 1 (June 1, 2017): 125. http://dx.doi.org/10.18326/ijims.v7i1.125-152.
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0px; "> Man does not intend to be born gay, whose existence is not welcomed in the society including within his spiritual religious expressions. In Wonosobo, in the year of 2016, a marriage ceremony almost happened between a male and a male. This phenomenon is interesting to be studied in detail. In a specific way, this article uncovers the religious behaviours of gays in Yogyakarta. Usingan anthropological approach, the researchers were directly involved in the subjects’ lives in the social, economic, cultural, and religious aspects. In texts, same-sex relationships were found in the narratives of Prophet Luth written in the Al-Quran books Al-A’raf verse 81, Al-Shu’ara’ verses 165-166, An-Nisa verse 16, and Hud verses 77-83. These verses are used as the basis for rejecting homosexuality. From the social life happening in Yogyakarta there arise conflicts between the gays and their families so that they run away from their families to join gay communities and form economic and even religious groups.Furthermore, in their citizenship status, there is marginalization or administrative abuse for their identities in the identification card.Manusia tidak berniat untuk dilahirkan sebagai gay, yang keberadaannya tidak disambut baik di masyarakat termasuk dalam ungkapan spiritualnya. Di Wonosobo, pada tahun 2016, sebuah upacara pernikahan hampir terjadi antara sesama jenis lelaki. Fenomena ini menarik untuk dikaji secara detail. Artikel ini mengungkap perilaku religius kaum gay di Yogyakarta. Dengan menggunakan pendekatan antropologis, peneliti secara langsung terlibat dalam kehidupan subyekdalam aspek sosial, ekonomi, budaya, dan agama. Dalam teks, hubungan sesama jenis ditemukan dalam narasi Nabi Luth yang ditulis dalam buku Al-Quran AlA’raf ayat 81, ayat Al-Shu’ara 165-166, An-Nisa ayat 16, dan ayat-ayat Hud 77- 83. Ayat-ayat ini digunakan sebagai dasar untuk menolak homoseksualitas. Dalam kehidupan sosial di Yogyakarta, timbul konflik antara kaum gay dan keluarga mereka. Konflik ini membuat mereka melarikan diri dari keluarga dan bergabung dengan komunitas gay dan membentuk kelompok ekonomi dan bahkan kelompok keagamaan. Dalam status kewarganegaraan, mereka mengalami marginalisasi atau penyalahgunaan administratif dalam kartu identitas mereka.
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Bouhafa, Feriel. "New Perspectives on Ethics in Islam [whole issue]." Journal of Arabic and Islamic Studies 21 (January 3, 2022): 1–364. http://dx.doi.org/10.5617/jais.9348.
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Complete volume, containing all articles CONTENTS Introduction: Feriel Bouhafa, Towards New Perspectives on Ethics in Islam: Casuistry, Contingency, and Ambiguity I. Islamic Philosophy and Theology Feriel Bouhafa, The Dialectics of Ethics: Moral Ontology and Epistemology in Islamic Philosophy Frank Griffel, The Place of Virtue Ethics within the Post-Classical Discourse on ḥikma: Fakhr al-Dīn al-Rāzī’s al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā Ayman Shihadeh, Psychology and Ethical Epistemology: An Ashʿarī Debate with Muʿtazilī Ethical Realism, 11th-12th C. Hannah C. Erlwein, The Moral Obligation to Worship God Alone: Fakhr al-Dīn al-Rāzī’s Analysis in the Tafsīr Anna Ayse Akasoy, Philosophy in the Narrative Mode: Alexander the Great as an Ethical Character from Roman to Medieval Islamicate Literature II. Islamic Jurisprudence Ziad Bou Akl, From Norm Evaluation to Norm Construction: The Metaethical Origin of al-Ghazālī’s Radical Infallibilism Felicitas Opwis, The Ethical Turn in Legal Analogy: Imbuing the Ratio Legis with Maṣlaḥa Robert Gleave, Moral Assessments and Legal Categories: The Relationship between Rational Ethics and Revealed Law in Post-Classical Imāmī Shīʿī Legal Theory Omar Farahat, Moral Value and Commercial Gain: Three Classical Islamic Approaches III Hadith, Quran, and Adab Mutaz al-Khatib, Consult Your Heart: The Self as a Source of Moral Judgment Tareq Moqbel, “As Time Grows Older, the Qurʾān Grows Younger”: The Ethical Function of Ambiguity in Qurʾānic Narratives Enass Khansa, Can Reading Animate Justice? A Conversation from Alf Layla wa-Layla (The Thousand and One Nights) Nuha AlShaar, The Interplay of Religion and Philosophy in al-Tawḥīdī’s Political Thought and Practical Ethics William Ryle Hodges, Muḥammad ʿAbduh’s Notion of Political Adab: Ethics as a Virtue of Modern Citizenship in Late 19th Century Khedival Egypt
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NIAZI, SOHEB. "Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha." Journal of the Royal Asiatic Society 30, no. 3 (June 18, 2020): 467–87. http://dx.doi.org/10.1017/s1356186320000358.
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AbstractWhile Islamic scriptures like the Quran and Hadith are often quoted to negate the existence of social stratification among Muslims, authors of genealogical texts rely on the very same scriptures to foreground and legitimise discussions on descent and lineage. In the South Asian context, several conceptions of hierarchy as practised by Muslims in north India evolved over the course of colonial rule and were deployed interchangeably by Sayyids. These were based on notions of race, ethnicity, respectability and nobility, and occupational distinctions as well as narratives that referred to the history of early Islam. This article contributes to the study of social stratification among South Asian Muslims by exploring the evolution of Urdu tarikh (historical texts) produced by Sayyid men in the qasbah of Amroha in the Rohilkhand region of the United Provinces during the late nineteenth and early twentieth centuries. The Sayyid authors narrated the past through the medium of nasab (genealogy). While their texts place emphasis on lineage and descent to legitimise a superior social status for Sayyids, they also shed light on the changing social and material context of the local qasbah politics with the discourse on genealogy evolving into a form that engaged with social contestations.
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Munawaroh, Siti, Abdulloh Hamid, Rudy Al Hana, and Mohammad Salehudin. "Pengembangan Media Pembelajaran Berbasis Video dalam Meningkatkan Pemahaman Qur’an dan Makna (Qurma) pada Surat Al-Humazah di MI Narrative Quran Lamongan." Indonesian Journal of Islamic Education Studies (IJIES) 4, no. 1 (July 3, 2021): 85–102. http://dx.doi.org/10.33367/ijies.v4i1.1535.
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The Qur'an as a guide to life must be understood its meaning. Often found, the study of short Surats material revolves around reading verses, memorizing, and knowing the meaning only. In MI Narrative Quran, there are subjects of Qur'an and Meaning (Quran dan Makna/Qurma). In addition to being able to read and know its meaning, students are also required to be able to understand the content of the Qur'an. The research aims to create a video-based learning media product in understanding Qurma Surat Al-Humazah. This research using Research and Development (R&D) method by applying six steps, namely: potential and problems, data collection, product design, design validation, design revision, and product trial. The feasibility of learning media in the form of video has been assessed using questionnaires by media experts, material experts, and grade 3 students. Research data in the form of quantitative data is then analyzed using descriptive quantitative analysis techniques. The study results were video-based learningi mediai productsi in thei formi of mp4i files equipped with music background, animation, and narrator. Video feasibility obtained a percentage of 96.06% from media experts, and material experts obtained a percentage of 90.41% with excellent classification. From prospective users (grade 3 students) obtained a percentage of 96.66% with the classification strongly agree in using it. That way, the video-based learning media is worth using in the learning process.
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Hashem, Noor. "‘The Feast of the Ants’: Agency, the Body, and Qur'anic Narrative in Hisham Matar'sIn the Country of Men." Journal of Qur'anic Studies 16, no. 3 (October 2014): 39–61. http://dx.doi.org/10.3366/jqs.2014.0165.
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Representations of the Qur'an in English fiction conventionally focus on the text as having problematic agency; when read, it inhibits the passive reader through commandments that prompt violence and interfere with personal freedoms and human rights. Recuperative texts focus instead on the Qur'an's affirmative spiritual aspects.Rather than flipping the dichotomy of the active agent/passive object, what if the relationship between narrative and reader subjectivity is seriously reconsidered? Hisham Matar's In the Country of Men explores the situations in which narratives – including those in the Qur'an – are made to be authoritative and effective. The Qur'anic story of Solomon and the ants resonates throughout a novel in which the narrator, Suleiman, learns to differentiate between the legitimate uses of narrative and the discourse of power abused by a corrupt Libyan government and a patriarchal society. It explores the slippages between networks of agencies that are prefigured in Suleiman's childhood narratives, narratives which later limit his ability to have a constructive bodily experience.How does this approach complicate the anthropocentric privileging of singular agency? What are the situations in which texts are authorised to be determinate and infectious while the reader is rendered passive, and which are those situations in which the individual asserts an interpretive agency over the text? How does this illustrate, in Talal Asad's terms, the ‘phenomenal and conceptual’ spaces ‘whose limits are variously imposed, transgressed, and reset’? What role do these narratives play on the material body – as Saba Mahmood asks, what are ‘the affective and embodied practices’ prompted by ‘attachment and cohabitation’ to these narratives? Finally, what insight does this approach to Qur'anic narratives map out for the reading of non-religious texts?
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Trisnawati, Putri Laras, and Maya Tsuroya Alfadla. "Penerapan Self Help Menggunakan Ayat-ayat al-Qur’an (Studi Naratif Menghadapi Jatuh Cinta dan Patah Hati)." ISLAMIC COUNSELING Jurnal Bimbingan Konseling Islam 4, no. 2 (November 30, 2020): 191. http://dx.doi.org/10.29240/jbk.v4i2.1847.
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Mental health is currently a growing issue in Indonesia. Mental health is a balanced state and the achievement of individual development tasks. Individuals who are facing poor mental health will develop self-narratives that tend to be destructive. Self-narrative is an individual's life story consisting of values, experiences and identities that are internalized into a belief and personality. Self-destructive narratives affect individual development. Problems that are closely related to depression experienced by individuals are falling in love and heartbreak. These problems provide stress effects to depression to individuals. Depression contributes the greatest value to suicide rates. The method used is qualitative research with narrative approach. The subject strengthens his inner values through the study of the verses of the Qur'an and self-evaluation in a series of self-help processes. Self help consists of the process of understanding the values of life in the verses of the Qur'an, evaluating relationships with the Almighty and preparing for the worst. The subject has a perspective and meaning related to falling in love and broken heart experienced and internalized into self-narration. Self-narration is developed based on the results of self-help that is done so that it can bring up new meanings in life.
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Hardiono, Hardiono. "SUMBER ETIKA DALAM ISLAM." JURNAL AL-AQIDAH 12, no. 2 (December 31, 2020): 26–36. http://dx.doi.org/10.15548/ja.v12i2.2270.
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In this paper, we will discuss the ethical problems generated by Islam as was directly exemplified by the pioneer, enlightener and role model of all followers, namely the Prophet Muhammad SAW. The source of ethics in Islam (Islamic ethics) is the al-Qur'an and the Sunnah, both of which are always a measure of the merits of the actions committed by the Muslims. These two sources are a guide for human life to achieve happiness in this world and in the hereafter. The Prophet's behavior is the most factual interpretation of the Koran. In fact, in many narrations it is emphasized that the Prophet did not act / behave but because of the guidance of revelation, and the Prophet's morals were al-Qur'an. That is why in Islamic scholarship, including Islamic ethics, it does not give up its premises from the Qur'an and the Sunnah of the Prophet SAW. In Islam, the Quran and Sunnah will teach adherents from all sides, be it social, religious, cultural and so on. So in this paper we will discuss the sources of ethics in Islam (Islamic Ethics). The method of this research is library research (library research), namely research that uses literature in the form of books, notes and reports on the results of previous research which will later become an analysis tool regarding ethics in Islam. The conclusion of this paper is that the source of ethics in Islam is al-Quran and as-Assunah, which will be the life guide for Muslims and non-Muslims to achieve true happiness, which the Prophet had exemplified directly from the above source.
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Nadhiroh, Wardatun. "Memahami Narasi Kisah al-Qur�an dengan Narrative Criticism (Studi atas Kajian A.H. Johns)." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 2 (March 4, 2016): 213. http://dx.doi.org/10.18592/jiu.v12i2.690.
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The Quran had various styles and modes in making up Gods word, one of which was the narrative one. There were many narrative verses in the Quran -including verses telling stories of His prophets- to which most of Muslim scholars unfortunately did not devote their attention. A.H. Johns, a professor of ANU, was one of a few scholars who focused his study on narrative criticism that was actually one of branches of literary criticism. Unlike historical criticism which tended to investigate the origins of a text and what lied behind it, literary criticism gave much attention to interpretive acts of a text itself. Using this method of interpretation, and relying on his belief that the Quran must be understood as a both a process and an event, Johns explored possible meanings the verses imply by making connection between the verse under discussion and other verses in the same pericope and in the whole Sura. Through this method of interpretation, Johns succeeded in discovering many novel meanings of narrative verses of the Quran not found out by using any other method. This work wanted to elaborate much on Johns study and showed some fortune and possibilities in using this method in understanding the meaning of the Quran, especially of its narrative verses.
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Smith, Andrew C. "Moses and Pharaoh's Magicians: A Discursive Analysis of the Qur'anic Narratives in the Light of Late Antique Texts and Traditions." Journal of Qur'anic Studies 20, no. 1 (February 2018): 67–104. http://dx.doi.org/10.3366/jqs.2018.0321.
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This paper provides a comparative analysis of the Qur'anic narratives of Moses and Pharaoh's magicians and the Biblical narrative as transmitted through the targummim and Peshitta, and Jewish and Christian interpretive traditions. This analysis views these narratives as a means of better understanding the discursive development of the earliest Qur'anic community and how they assisted that community in making sense of its world. Viewing how the Qur'an deliberately crafts these narratives gives insights into the circumstances and context of its revelation, particularly as it makes deliberate choices related to textual readings. Such choices, I argue, impacted the discursive norms and attitudes of the community. Presenting the chronological relationship of the narratives illustrates such discursive development. This paper analyses the similarities and differences in the Biblical and Qur'anic narratives, focusing particularly on the narratological roles of Aaron, the nobles, and the magicians, to illustrate the homiletic and exhortatory messages impacting that discourse development. The effective use of these narratives as models for the ethical and moral behaviour of the believing community and its identity formation cannot be understated.
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Brooke, George J. "Comparing Matthew and Luke in the Light of Second Temple Jewish Literature." Journal for the Study of the New Testament 41, no. 1 (August 28, 2018): 44–57. http://dx.doi.org/10.1177/0142064x18788976.
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This article argues that Luke provides a framework for his gospel narrative about Jesus that is based on the institution of the Temple but that the narrative as a whole is filled with instability marked by features of inclusiveness, whereas Matthew provides a framework of hope in the fulfilment of prophetic texts but that the central gospel narrative as a whole is marked by a restricted and restricting structure based on the Torah. As such the two gospels variously play with features of Jewish societal self-understanding that are also, at least partially, represented in 1 and 2 Maccabees, or in the sectarian scrolls found in the Qumran caves. The insights of C. Lévi-Strauss, as recently adapted for reading narratives by J.W. Rogerson, are used as the basis of a reading strategy.
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Ikhwan, Munirul. "Western Studies of the Quranic Narrative: from the Historical Orientation into the Literary Analysis." Al-Jami'ah: Journal of Islamic Studies 48, no. 2 (December 18, 2010): 387–411. http://dx.doi.org/10.14421/ajis.2010.482.387-411.
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The beginnings of Western interest in the Quran can be traced back to the appearance of the first complete translation of the Quran into Latin by Robert of Ketton in the twelfth century when the Muslim and Western Christian worlds has begun a long-running confrontation. In the eighteenth century, Western scholars began to be interested in studying the history and sources of the Quran. The Quranic narrative, which has its parallels in the Judeo-Christian traditions, has been studied from the historical perspective. In this approach, everything in the Quran that can be also found in earlier scriptures, is considered as borrowed, and every story that the Quran modifies is viewed as distorted. Recent Western studies have shifted into a new arena, studying the contents and styles of the Quranic narrative by analyzing its discourse and narrativity.
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Hoang Thi, My. "Murakami’s thinking about narrative." Journal of Science Social Science 65, no. 2 (February 2020): 29–33. http://dx.doi.org/10.18173/2354-1067.2020-0004.
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Hasanah, Siti Alfiatun, and Lukman Hakim Husnan. "KESETARAAN DAN KESERASIAN GENDER DALAM AL-QURAN." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 23, no. 2 (December 19, 2022): 195–223. http://dx.doi.org/10.19109/jia.v23i2.15074.
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The narrative about gender justice is dominated by the notion of gender equality. In the interpretation of the Koran, this has serious implications, including forcing the application of the method of "hermeneutics of suspicion", which in addition to bringing down the spirits of classical commentators (due to allegations of gender bias), but more than that it also undermines the sacredity of the Holy Koran. Written using worldview theory, this article presents and at the same time discusses alternative discourse for the assumption of gender equality, namely the idea of gender harmony, which is actually an Islamic original narrative in responding to demands and / or guidance on gender justice.
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Makinuddin, Mohammad. "An Analysis of Al-Qur’an Language as a Mediator for Politicization of Religion in Indonesia." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 2 (July 30, 2021): 373. http://dx.doi.org/10.14421/qh.2021.2202-05.
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This study is conducted to comprehend the politicization of religion typology based on the use of Al-Qur’an language on the narrative of the politic in Indonesia. The politicization of religion is a widespread phenomenon among Indonesian people. Some political events in Indonesia cannot be separated from religious symbols, for example, conveying Al-Qur’an theorems to spread political agendas. Al-Qur’an, its communicative language characteristics, is frequently used as a mediator to spread particular narratives for power. This study uses a qualitative approach by gathering contents or narratives related to Al-Qur’an verses for a political power struggle in Indonesia. This study uses the linguistic method to see how the discourses of Al-Qur’an as a language of religion become a tool to build a social identity related to politics. The result of this study shows that Al-Qur’an can be a mediator in the spread of political narratives. Besides, the characteristics of the Al-Qur’an language, which tend to have communicative feel, can potentially be used as a political communication tool. This study has a contribution toward the development of politicization of religion typology through the Al-Qur’an language. Al-Qur’an and its user have a connection with various discourses and debates in particular contexts. Therefore, to comprehend an interpretation, it is essential to see the context and society's need when analysing a text.
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Monette, Connell. "A Mystery of Revelation: ‘Caedmon’s Hymn’ and the Quran." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 131–46. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.131.
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This article examines (as an analogous pair) the narrative in Venerable Bede’s account of ‘Caedmon’s Hymn’, and in Ibn Hisham’s account of the Prophet’s first revelation at Mt Hira (Q 96:1-5). The author examines their respective manuscript traditions, their general narrative structures, and the issue of thematic or formulaic parallels in the angelic revelations themselves. The essay concludes with a discussion of the problems in assigning possible explanations for the analogous traditions.
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Ahadiyah, Wahyuni, Nicky Estu Putu Muchtar, and Lusia Mumtahana. "Implementasi Project Based Learning Melalui Pohon Qurma Pada Mata Pelajaran Qurma." Al-Mada: Jurnal Agama, Sosial, dan Budaya 5, no. 4 (November 22, 2022): 588–95. http://dx.doi.org/10.31538/almada.v5i4.2876.
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The lagging behind in the world of education in Indonesia is due to the slow adjustment to the progress of the times, namely that there are still many teachers who use the Teacher-Centered Learning approach. So it is necessary to evolve using the Student-Centered Learning approach. MI Narrative Quran has a unique curriculum contained in Mulok QURMA (Quran and Meaning). Student projects as learning outcomes as a form of student-centered learning development. Does this study aim to find out how to apply the Project Based Learning learning model through the QURMA TREE in the QURMA subject at MI Narrative Quran Lamongan? And what are the supporting factors and obstacles in implementing PBL through the QURMA TREE at MI Narrative Quran Lamongan? This type of research is qualitative with a descriptive approach. Data collection was carried out using observation, interview, and documentation methods. The subjects of this study were students, teachers, and school principals. The data analysis methods in this study are data collection, data reduction, data presentation, data triangulation, and conclusion. MI Narrative Quran Lamongan madrasah wants to always prioritize the Koran by innovating to develop MULOK QURMA learning. The QURMA TREE is the product of each class which is carried out once every three months as an implementation of the Project Based Learning learning model in the QURMA mulok subject (Quran and Meaning). The QURMA TREE at MINAN is teaching materials compiled by the QURMA team, namely the preparation of the QURMA MUSHAF for grades 1 to grade 6, a special and coordinated teaching team consisting of 6 people, excellent programs as well as the tahfidz program as a pillar of the madrasa, namely tahfidz, QURMA, and language, adequate facilities and means, clearly and continuously scheduled program of events. The obstacles can be summarized as follows: the conditioning of the students as audiences, the duration or timing of the implementation, which is not following the plan rundown, and the place where the organizers are less supportive during rainy weather because it is held outdoors.
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Firestone, Reuven. "Muhammad, the Jews, and the Composition of the Qur’an: Sacred History and Counter-History." Religions 10, no. 1 (January 18, 2019): 63. http://dx.doi.org/10.3390/rel10010063.
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According to Islamic religious teachings, some Jews confirmed the authenticity of Muhammad’s prophethood and joined him. Most Jews, however, are condemned for both rejecting the Prophet and failing to live up to their own religious imperatives. Medieval polemics tended to be harsh and belligerent, but while Muslims and Christians produced polemics under the protection and encouragement of their own religious and political authorities, Jews lived everywhere as minority communities and therefore lacked such protection. In order to maintain their own sense of dignity Jews polemicized as well, but they had to be subtle in argument. One form of polemic produced by Jews and other subalterns is “counter-history,” which retells well-known narratives in a manner that questions or undermines their message. One such counter-history is an ancient Jewish re-telling of the traditional Muslim narrative of divine revelation.
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Muflich, Moch Faizin. "PENGARUH PENERAPAN METODE AS-SHIDIQ TERHADAP KEMAMPUAN MEMBACA AL-QUR`AN SISWA DI MI NARRATIVE QUR`AN LAMONGAN." Center Of Education Journal (CEJou) 3, no. 01 (July 8, 2022): 95–104. http://dx.doi.org/10.55757/cejou.v3i01.96.
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Penelitian ini dilatarbelakangi oleh banyaknya sekolah yang memiliki program yang dapat menunjang keberhasilan dalam membimbing siswanya agar mampu membaca Al-Qur'an. Oleh karena itu, perlu adanya sistem pengajaran al-Qur'an yang dapat memberikan jaminan bahwa setiap siswa yang lulus dari sekolah dapat yakin membaca al-Qur'an dengan tartil, yaitu dengan menerapkan metode As-shidiq. Rumusan masalah dalam penelitian ini adalah: 1) Bagaimana penerapan metode As-shidiq di MI Narrative Qur`an Lamongan .2) Bagaimana kemampuan membaca al-Qur'an siswa di MI Narrative Qur`an Lamongan.3) Bagaimana pengaruh penerapan metode As-shidiq terhadap kemampuan membaca al-Qur'an siswa di MI Narrative Qur`an Lamongan. Jenis penelitian ini berupa penelitian korelasional.Hasil penelitian ini dapat disimpulkan menjadi tiga yaitu penerapan metode As-shidiq di MI Narrative Qur`an Lamongan yang dibuktikan dengan hasil angket menunjukkan nilai 76,8% dan skor ini tergolong baik, siswa kemampuan membaca Alquran di MI Narrative Qur`an Lamongan yang dibuktikan dengan hasil tes menunjukkan nilai 82,9% dan nilai ini tergolong baik, pengaruh penerapan metode As-shidiq terhadap kemampuan membaca Alquran siswa pada MI Narrative Qur`an Lamongan terdapat pengaruh yang signifikan dibuktikan dengan nilai signifikansi 0,000 < 0,05
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Saghayi, Mohsen, and Mahdi Abdar Esfahani. "Tourism from the Viewpoint of Quran and Islamic Narrations." Asian Journal of Research in Social Sciences and Humanities 6, no. 6 (2016): 2330. http://dx.doi.org/10.5958/2249-7315.2016.00365.8.
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Spendari, Abdulrehman Mohammad. "The Claim of Abdullah ibn Saad ibn Abi al-Sarh’s Distortion on the Qurʾan from the Perspective of the Books of Hadith". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 13, № 1 (27 липня 2015): 75–106. http://dx.doi.org/10.1163/22321969-12340020.
Повний текст джерелаАнотація:
This article investigates the claim of the Qurʾan’s distortion by ibn Abī Sarḥ, from the perspective of the books of Hadith. The historical approach, which is critically and analytically based, is used to analyse the narratives which are related to this issue in the books of Hadith. In addition, the author of this article has used the al-jarḥ wa al-taʿdīl. The conclusion is that there is no authentic (ṣaḥīḥ) hadith or even weak (daʿīf) in the books of Hadith that mentions ibn Abī Sarḥ’s distortion of the Qurʾan. All narratives which are mentioned in the books of Hadith and that are associated with him, do not refer to his distortion of the Qurʾan. Those narratives only indicate that Satan made ibn Abī Sarḥ turn his back on Islam, then later return to Islam. Narratives which indicate that ibn Abī Sarḥ altered the Qurʾan or that he was inspired by the final part of the 14th verses of Al-Muʾminun, are fabricated. Finally, the story of distortion of the Qurʾan had been imputed to more than one revelation scribe. This indicates that the whole story is a fabrication.
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Bano, Saeeda, and Dr Najma Bano. "Singularities and characteristics of Tafsir Tabseer ur Eahman wa Tayseer ul Manan." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 3 (September 30, 2021): 67–78. http://dx.doi.org/10.53575/arjish.v5.3(21)a5.67-78.
Повний текст джерелаАнотація:
This Tafseer is a great and inspiring treasure to experience the Glorious Quran as an enthralling narrative. It captivates and sooths touches heart and motivates y to act righteously. One can understand how the different themes and stories in Quran give a comprehensive and complete world view. This is done by studying the context of revelation, Makkan and Madani suras, asbab an nuzul . It is Insightful, relevant commentary that helps to apply the Quran to everyday life, by carefully examining meanings of Arabic words and phrases, literary forms and style. To highlight the action points, questions, praise points, repentance points, and challenges of the Quran that will help a person to gain a deeper understanding of the Quran. That will enhance moral character, nuggets of wisdom that will improve social relations and spiritual ideals that will bring closer to Allah
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Pasaribu, Syahrin. "Pengembangan Ilmu Ulumul Qur’an dalam Metode Al Ashwat terhadap Penerapan Kegiatan Tahsin Qira’ah bagi Pemula di Desa Namu Ukur Utara Kec. Sei Bingai Kab. Langkat." Mitra Abdimas: Jurnal Pengabdian kepada Masyarakat 1, no. 1 (December 8, 2021): 13–18. http://dx.doi.org/10.57251/mabdimas.v1i1.146.
Повний текст джерелаАнотація:
Phonetics and phonology are the two branches of al-Ashwat's science that are most important in studying a language. Because if the phonetics are not in accordance with the original narrative, then the sounds of the language, phrases, words, and sentences spoken will not be understood by the other person. Or it can happen, a change in the meaning of what the speaker wants. In other words, the two sciences contribute greatly to the suitability and accuracy of sounds, words, and sentences in the language process. Understanding and mastering al-Ashwat plays an important role in these two language skills, namely maharah al-Istima' and maharah al-Kalam. With perfect comprehension and fluent pronunciation, one will be able to listen and understand the sound symbols spoken by others. This is a sign that the listening process is running smoothly and listening skills have been mastered. Also in terms of oral skills, when an Arabic speaker can understand what the other person is saying, it shows that the oral process is running smoothly and the oral skills have been mastered. Because of the important position of al-Ashwat in language learning and communication, in the process of learning al-Qur'an tahsin at all levels of education it is necessary to pay more attention to al-Ashwat. However, the reality that occurs during the teaching of tahsin al-Quran, presenting the teaching of al-Ashwat is very rare. Based on this phenomenon, this research is very useful for teachers and students to determine how to reproduce the correct Qur'an in the learning process of reading the Qur'an for beginners.
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Sumarsono, Puji. "AUTHENTIC NARRATIVE TEXTS IN ENGLISH TRANSLATION VERSION OF HOLY QURAN: A GENRE-BASED APPROACH." Indonesian EFL Journal 4, no. 1 (January 29, 2018): 65. http://dx.doi.org/10.25134/ieflj.v4i1.801.
Повний текст джерелаАнотація:
Language exposure is crucial for beginners or students who learn English as their second or foreign language. Students are difficult to directly speak and write English if they never hear English conversation or monologue and never see the product of English in term of result of writing. Text as a product of writing is available and easily accessed around us. This circumstance, consequently, insists the ease use of reliable teaching material and effective teaching reading. As it was found in Australia and also the author experience, when teacher had students to freely write, 90% of the students wrote recount and narrative texts. Narrative texts have important role of narrative that every word in narrative is potentially memorable and possible to contribute to understanding text easily. In fact, it was found that there are many narrative texts in English translation of Holy Qur�an. However, they have their own typical.Keywords: authentic, English translation of Holy Qur�an, genre-based approach, narrative text
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Hadi, Sofyan. "Pendahuluan Menggagas Prototipe Mushaf Al-qur’an Standar Indonesia Riwayat Qalun Menurut Tharîq al-syâthibiyyah." Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam 20, no. 1 (April 10, 2021): 91–106. http://dx.doi.org/10.15408/kordinat.v20i1.20646.
Повний текст джерелаАнотація:
This research was written with the aim of presenting a manuscript of the Al-Qur'an which is easily accessible to the Muslim community in Indonesia in studying and practicing reading the Qur'an from the history of Qalun through the initial step in the form of "Prototype of Indonesian Standard Al-Qur'an Manuscripts. The History of Qalun according to Tharîq al. -Syâtibiyyah ”.In this study, the findings of differences in the reading of the history of Hafsh and the history of Qalun according to tharîq al-Syâthibiyyah are presented, both in terms of general principles (ushyliyyah) and certain readings in certain verses and letters (farsy al-hurûf). In the ushûliyyah rule, the difference is in the mim jama 'rule, ha` kinâyah, idghâm saghîr, mad munfashil, two hamzah in one word, two hamzah in two words, ya` idhâfah, ya` zâidah, and the word التَّوْرٰىةَ. As for the difference in farsy al-hurûf there are certain words in certain verses, such as the word; ملك, يخدعون, يكذبون.Furthermore, the findings related to the punctuation marks (dhabth) applied to the Indonesian Standard Al-Qur`an Manuscripts of the history of Hafsh and several Al-Quran manuscripts of the history of Qalun circulating in the Islamic world today, including the Mushaf al-Jamâhîriyyah History of Qalun from Libya. Madinah al-Munawwarah, Jordan, Tunisia and Egypt. In general, the use of punctuation marks (dhabth) in these manuscripts follows the dhabth ulama of the masyâriqah or maghâribah school with reference books including: al-Thirâz 'alâ Dhabth al-Kharrâz by al-Tanasi, Dalîl al-Hairân' ala al-Kharraz by al-Maraghini, Al-Muhkam by al-Dani.The most interesting thing in this dissertation is the finding that the punctuation marks (dhabth) in the Indonesian Standard Al-Qur'an Manuscripts which are adapted to the qiraat narrations of Hafsh can be applied to qiraat narrations of Qalun by means of; (1) Keep using the punctuation mark (dhabth) which has been standardized in the Indonesian Standard Al-Qur'an Mushaf which is still relevant to be applied to qiraat narrations of Qalun; (2) Modifying its use in qiraat narrations of Qalun; (3) Creating a new punctuation mark (dhabth) that does not exist in the Indonesian Standard Al-Qur'an Mushaf.This research is in line with the Indonesian Standard Al-Qur'an Mushaf in several ways, namely related to rasm, count of verses and punctuation marks (dhabth) and in line with the Mushaf Application of al-Taysîr bi al-Qirâ`at al-'Asyr from Hazim's Qalun history. al-Barduni in terms of the face of the recitation of Qalun shillah mim jama 'ma'a al-qashr on the other hand, the findings of this study are different from the existing Indonesian Standard Mushaf (MSI) because MSI is in accordance with Hafsh's history reading, whereas in this dissertation it produces MSI according to the reading of Qalun's history. The difference with the Manuscripts of the application of al-Taysîr bi al-Qirâ`at al-'Asyr by Hazim al-Barduni and several manuscripts of Qalun history from abroad that exist in the world today is that the use of rhymes, verse counts, and punctuation in findings This dissertation is adapted to what MSI already exists.This research is a qualitative research through library research with a comparative study approach. The primary source of this research is the Standard Indonesian Al-Qur'an Manuscripts and several Al-Qur'an Manuscripts from Qalun from several countries, Hirz al-Amâniy Wa Wajh al-Tahâniy fî al-Qirâ`ât al-Sab 'by al-Qasim. bin Fiyrruh Bin Khalaf Bin Ahmad al-Syathibiy al-Ra'ainiy al-Andalusiy (d. 590 H), and Al-Mukhtashar al-Jâmi 'li Ushûl Riwâyât Qâlûn' an Nâfi 'by Abd al-Halim Muhammad Al-Hadi Qabah.
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Faisol, M. "STRUKTUR NARATIF CERITA NABI KHIDIR DALAM AL-QUR’AN." Adabiyyāt: Jurnal Bahasa dan Sastra 10, no. 2 (December 31, 2011): 233. http://dx.doi.org/10.14421/ajbs.2011.10202.
Повний текст джерелаАнотація:
This article aims at studying narrative structure of the story of Saint Khidir (Nabi Khidir) in the Koran by questioning its meaning, its structure and fuction. The narrative approach is used in examining the story. It turns out that like any other stories in the Koran, the story of saint Khidir has a simple structure of narrative (ijaz). The narrative structure of the story aims at strengthening the faith to Alloh through its thematic values. The story also informs us the social context of the given time and prophet Mohammad’s psychological realm in his preaching. The story gives tremendous moral value to Arabic society in giving meaning to their selves and their surroundings.
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Girdner, Scott. "The Story of the Qur’an." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 137–39. http://dx.doi.org/10.35632/ajis.v25i4.1443.
Повний текст джерелаАнотація:
The resources for instructors dealing with the Qur’an in their courses haveimproved in recent yearswith the completion of Jane DammenMcAuliffe’sEncyclopaedia of the Qur’an (Brill: 2001-06) and Cambridge Companionto the Qur’an (Cambridge University Press: 2006) and Andrew Rippin’sBlackwell Companion to the Qur’an (Balckwell: 2006). But however usefulthe collected articles of these works are, new students of the Qur’anoften respond more enthusiastically to such narrative approaches as thevignettes in Bruce Lawrence’s The Qur’an: A Biography (AtlanticMonthlyPress: 2007). The more integrated narrative approach of Ingrid Mattson’sThe Story of the Qur’an: Its History and Place in Muslim Life provides anew accessible introduction to the Qur’an and its history. Mattson illuminatesthe perspectives of believers and critical historical scholarship bytelling the story of the continuities and ruptures in the reception, transmission,and interpretation of the Qur’an among diverse communities inchanging historical contexts ...
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Shahidi, Rouhollah, Arezoo Akbari, and Mohammad Ali Ghayour. "The Evolution Process of the Meaning of the Word "Fiqh" and the Rijālī Term of "Faqīh" Relying on the Earlier Rijālī Sources of Shiite." International Journal of Multicultural and Multireligious Understanding 7, no. 8 (September 3, 2020): 228. http://dx.doi.org/10.18415/ijmmu.v7i8.1836.
Повний текст джерелаАнотація:
The word "Fiqh" in the Holy Qur'an, the narratives and interpretations of the scholars of the science of rijāl, has been used in various verbal and nominal forms. A look at the applications of this root in the mentioned sources shows that this word has undergone a semantic evolution from the time of the revelation of the Qur'an to the middle Ages. From the absolute understanding of the science of religion to the knowledge of the rules of Sharia, etc. At first glance, it is thought that in the interpretations of the scholars of rijāl, the word "Fiqh" has observed its literal meaning, while there are evidences that show this word, from the very first century, has distanced itself from its lexical meaning and usage and has been used in a specific meaning. In the present study, by using the library method and by describing and analyzing the extracted data, first the lexical meaning of the material in the Qur'an, the narrations of the Holy Prophet (PBUH) and dictionaries have been examined and then with historical reference to the formation of Shiite hadith discourse, narrations and earlier rijālī reports in the use of this root has been analyzed. The result is that; what is meant by the Faqīh in the news of the authenticity of the narrators is the scholars aware of what is lawful and what is unlawful, rules and laws, which have sometimes been the place of reference and fatwā for other companions. However, the use of the word "Faqīh" in the earlier books of Shiite rijālī will mostly refer to the last stage of semantic evolution of the word "Fiqh".
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Ghozali, Mahbub, and Nur Afni Khafsoh. "Penghormatan Al-Qur'an Terhadap Perempuan dengan Narasi Metaforis." QOF 5, no. 2 (December 15, 2021): 133–46. http://dx.doi.org/10.30762/qof.v5i2.5.
Повний текст джерелаАнотація:
This study discusses the use of the poetic narrative of the Qur'an in mentioning the sexual relations between men and women mentioned in Q.S. Al-Baqarah [2]: 223. This verse is often used to show women as male sexual objects in the satisfaction of their sexual desires. The defense of this argument always argues for the meaning contained, not in the message contained with the poetic narrative in it. This study uses a qualitative method with a type of literature study. As for analyzing the data, this study uses content analysis. This study concludes that the poetic narrative in Isti'arah, majāz, and tasbih aims to give glory to women and respect their position. Using this form, the content of the resulting meaning refers to the sexual function aimed at obtaining offspring so that everything related to it is done to achieve that goal. The poetic narrative also contains an emphasis on treating women with the same model and form as the Qur'an treats them. Discovering the relationship of language and message contained in the poetic narrative on the subject of women can provide a new perspective in understanding the position of women in their social sphere. Women are beautiful creatures who should be treated with respect as the Qur'an treats them poetically