Anic Text Research Articles

Effectiveness of A proposed strategy Based on the Rhetorical Analysis in Teaching QuranicTexts for developing some Skills of Linguistic Sense of the University Students, Arabic major, College of Education

T he current study has been conducted to measure the effectiveness of using a proposed strategy in teaching Qur'anic texts based on the rhetorical analysis approach in developing some skills of linguistic sense for 3rd year students majoring in Arabic. To achieve this goal, the researcher has used the quasi-experimental design with two control and experimental groups (for pre- and post testing). Each group consisted of (35) male and female students. A test of the skills of linguistic sense and the proposed strategy have been judged and verified by specialized jury. The results of the study have revealed that there are statistically significant differences between the means of scores of students of the experimental and control groups in the post-test favoring the experimental group. The results also have confirmed the effectiveness of the proposed strategy. A number of recommendations and suggested studies for further research have been submitted.

Historical Prophetic Sunnah Between Supporters And Deniers

A group of contemporary rationalists have repeatedly maintained that the rulings derived from the Sunnah have a historical framework that does not transcend them. After being proved, they must remain locked in the time in which they were said, and we are not obliged to follow them. The prophetic interpretation of the Qur'anic text is not the only interpretation, Is one possible form of interpretation. The rationalists market some evidence of this, including: copies, reasons for descent and causes of roses, and the language of some Koranic verses. In this research we will discuss the issue of this issue, and the statements of the parties and their evidence.

Investigations of Abu Ubaidah Al-Balaghila in his book “The metaphor of the Qur’an"

Abu Obeida's book Miracle of the Qur'an became a fertile material for linguistic and religious research. I chose the rhetorical side to study the book and the methodology of its author. The research is entitled: Abi Ubaydah's rhetorical research in his book Majaz al-Qur'aan. The nature of the study necessitated dividing it into three sections, preceded by prefabricating and sealing it with recommendations, and finally a list of sources and references adopted by the research. In his book, Abu Obeida deposited his linguistic knowledge in a manner of eloquence, eloquence, and the totality of his theoretical views, in order toserve the Qur'anic text in an analysis and understanding of the meaning through the eloquence of the Qur'an.My dependence on the study was as follows:(A) The inductive approach, following the scientific material, collecting it and examining it for study.B - descriptive approach, the interpretation of phenomena and statement and striking examples.(C) Analytical approach, by analyzing the scientific material, revealing its implications, and evaluating it if necessary.

Menghindari Bias Jender dalam Penafsiran Al-Qur`an


 
 
 This article tries to parse various gender biases that are found in many things such as leadership, education, social, inheri- tance to the depiction of various facilities in heaven as if justified by Islam. Whereas the main error lies in the error in understanding the Qur’anic text which is less extensive and the error in perceiving the interpreters of the Qur’an which is predominantly made by men. It can’t be helped, the solution is to put the above problems proportio- nally by tracing the root of the problem, examining the principles of gender equality in the Qur’an, exploring various interpretive bia- ses in all Islamic literature, and finally the importance of socializing understanding that is not gender bias towards various concepts in Islam. By using this methodology, it is hoped that understanding of gender bias can be minimized and avoided, giving birth to a form of understanding that is more just, equitable and equivalent, which benefits progressive understanding of Islam in the future. With this effort, it is hoped that this understanding will become the starting point for a new, gender-free understanding of Islam, not an unders- tanding that always contains gender bias in it.
 
 

QIRA'ATS AND REGULATIONS ON HAJJ

The Qur'an is the primary source of Islamic law. General and special sharia norms are derived from its text. This aspect of the Qur'an has been the subject of interest of numerous Islamic scholars in the context of interpreting the normative ayahs - ajatu'l-ahkam. The Hajj is one of the five pillars of Islam. It is prescribed by the Qur'an and the hadith of the Prophet Muhammad, s.a.w.s. The basic regulations of Hajj are derived from the Qur'anic ayahs, and they are stated in various Qira'at variants. The recorded Qira'at versions eliminate certain doubts, extend or give new meaning to the Qur'anic text. Although their form differs, Qira'ats are intertwined, which indicates their unique source and origin. Without contradiction and exclusivity, the Qira'ats support, explain and interpret one another, which can be of great importance, especially for the Qur'an commentators and Islamic jurists who derive specific Sharia rules from them. In this paper, we will deal with Sharia law commentaries on Hajj regulations by eminent Islamic scholars, but only from the perspective of Qira'at. The following Sharia laws were analyzed: Sa'j between Safe and Merwa, Reason for banning sexual intercourse, ugly words and quarrels during Hajj, Performing Umrah, Redemption for intentional killing an animal while a hajji is in the state of Ihram, Maintaining personal hygiene while performing Hajj and Performing qurbani.

UNDERSTANDING THE BASIC TERMINOLOGY OF TAJWEED

The practice of accurate pronunciation of the Qur'anic harf, lengths, idgams, etc., is certainly a matter of skill in tilavet, and there is no skill without systematic work and practice. The practical, sound-related aspect of reciting the Qur'an is only one segment of Tajweed, i.e. its artistic dimension. However, when we say 'ilm et-tajweed', we refer to the Qur'anic science, which, like any other science, has its own theory, its subject of study, its terminology and methodology. Therefore, it is erroneous to perceive the science of Tajweed only as melodic reciting of the Qur'anic text, or to limit it to practicing the pronunciation of the Qur'anic words and examining the application of the Tajweed rules. Even more debatable is the issue of treating the term Tajweed when related to the term Qira’at. Given the difficulty in understanding the subject matter of the study of Tajweed and Qira’at and the lack of understanding of the basic terminological concepts of these two Qur'anic disciplines, this paper aims at shedding some light on these issues.

تجارب فهم القرآن وإعجازه فی ضوء اللسانیات الحدیثة محاذیر ومخاطر إعداد أ.د/ محمود حسن مخلوف , أستاذ البلاغة والنقد فی کلیة اللغة العربیة بأسیوط ( العدد الثامن والثلاثون الجزء الثالث 2019م )

ملخص مقال ( تجارب فهم القرآن وإعجازه فی ضوء اللسانیات الحدیثة ) محاذیر ومخاطر هدف المقال : فتح أبواب الحوار، کتنبیه عقول شبیبة الباحثین لما یحاک لنا من مخاطر وإرشادهم إلى کیفیة استبانة الأخطار بأنفسهم ، ثم تحصینهم ضدها ـ لم یثبت فی تصنیف علمی معتمد أن أتباع الألسنیات من العرب قد أسهموا فی صنع مدرسة ألسنیة فی أی طور من حیاتها ، وإنما هم ـ وللأسف ـ مجرد (( شاشا عرض)) فقط لما یبث فیها من هناک . *- مدارس الألسنیة : مثلها مثل مذاهب النقد قبلها ، لم تحیا مدرسة فیها أکثر من عقدین من الزمان ، ثم ورثتها مدرسة أخرى لتلحق بسابقتها بعد الفترة ذاتهـا والفضلاء, عندنا ما زالوا یقلدون الحی والمیت منها، ولا یخجلون ، بل یتباهون . *- هناک قواسم إبانة مشترکة بین کل اللغات المتمدنة ، وهناک خصائص مائزة لکل لغة منها ، فلا یمکن لمنهج تحلیل مستنبط من لغة أن یستخرج کل دلالات وإیحاءات نص من لغة أخرى . *- إذا تعذر هذا فی تحلیل النصوص البشریة = فإنه فی تذوق وتحلیل النص القرآنی مستحیل ... وعلیه : فکل ما کتب من بحوث ألسنیة حول نصوص قرآنیة محکوم علیه مسبقا بالفشل ، لأنه تنکب السبیل السوی ، إذ لا تفتح کنوز القرآن المنزل (بلسان عربی مبین)إلا بمفتاح علوم القرآن والعربیة . *- لکیلا تدخل القضیة فی دائرة الجدل العقیم ـ أعاذنا الله منه ـ یقدم المقال عدة نصائح هادئة لمن یفکر فی صنع بحوث قرآنیة فی ضوء هذه المناهج = أن یراجع الباحث نفسه ، ویراجع ما کتب مرارا ، بموازنته مع خلاصات من کتب التفسیر المعاصر المعتمدة ،حتى یتسببن فوارق الفهمین فی ترسیخ أو هدم أصول الإسلام ، المتفق علیها عند أئمته ... مع دعائى للجمیع بالهدایة والتوفیق Article summary (Experiences of understanding the Qur’an and its miracle in the light of modern linguistics) Warnings and dangers The goal of this article is to open the doors of dialogue, such as alerting the minds of young researchers to the dangers that we have, and guiding them on how to identify dangers themselves, and then immunizing them against it. It has not been proven in an accredited scientific classification that the followers of linguistics from the Arabs have contributed to the making of a linguistic school in any phase of its life, but they are - unfortunately - just ((display screens)) only when it is broadcast there. * - Schools of linguistics: Like the doctrines of criticism before it, did not live a school in which more than two decades, and then another school inherited it to catch up with the previous one after the same period, Decent, when we still imitate the living and the dead of it, and not be ashamed, but boast. * - There are common denominators between all civilized languages, and there are favorable properties for each of them. A method of analysis drawn from a language cannot extract all the connotations and revelations of a text from another language. * - If this is not possible in analyzing human texts = it is impossible to taste and analyze the Qur’anic text ... and accordingly: all the written literature on Qur’anic texts is already doomed to failure, because it gives way to the proper way, as it does not open the treasures of the Qur’an that was revealed (with a tongue Arabic Shown) except with the key to Qur’an and Arabic sciences. * - In order not to enter the issue in the circle of sterile controversy - may God protect us from it - the article provides several quiet advice for those who think about making Quranic research in the light of these approaches = for the researcher to review himself and review what he wrote repeatedly, in his balance with the summaries of the books of contemporary interpretation adopted, even The differences in understanding lead to the consolidation or demolition of the foundations of Islam, agreed upon by his imams ... With my prayers for everyone, guidance and success

What is a “Moroccan Qur’an”?

This article engages with the relationship between Islamic authority, the materiality of the Qur’an and the commodification of the qur’anic text in Morocco. It situates this relationship within a broader context of changing text production, the liberalization of religious commodities, and the development of new information and communication technologies which, in turn, propagate multiple and heterogeneous means for Muslims to unify with the Word of God in a country where the monarch has been constitutionally defined as the commander of the believers. From the study of the creation in 2010 of a Moroccan edition of the Qur’an, which differs from others in its recitation method (warš), calligraphic style (maġribī) and the foliage compositions surrounding the text, this article aims to examine how aesthetic, political and religious norms inflect economic action, and vice versa. To this end, it considers Qur’an commodification, free market and Islamic authority as a set of concrete practices explored through the production of the book-object.

REVITALIZATION OF AL-ISLAMIC EDUCATION AND KEMUHAMMADIYAHAN IN COLLEGE OF MUHAMMADIYAH

The journey of this nation is inseparable from the name of KHA Dahlan who founded Muhammadiyah. Muhammadiyah's great role in nation building is reflected in all walks of life of the nation. The foundation of the Muhammadiyah movement on Dahlan's study of reading the Qur'anic text and the Kauman Social context at that time, brought a big change for Indonesia and the World. The number of charity businesses in education reaches thousands and is spread throughout the country. This achievement is clearly in quantity very proud. This can be a challenge and an opportunity. The challenge to improve the quality of Muhammadiyah education and opportunities for Muhammadiyah's cadre base. Muhammadiyah education has four functions, namely: First as a means of education and intelligence, Second, community service, preaching amar ma'ruf nahi munkar and Fourth, cadre land acquisition. The mission of Muhammadiyah's education is at the same time a solution and response to the drying up of the religious spirit in education, Muhammadiyah has the characteristics of al-Islam and Kemuhammadiyahan education. These two things are characteristic as well as solutions in filling the spiritual spirit drought in education, both in primary and secondary education and in higher education in Muhammadiyah. All Muhammadiyah Charitable Enterprises (AUM) education must carry out the education of al-Islam and Kemuhammadiyahan as the foundation of education. AIK that has been running on Muhammadiyah institutions must be re-vital in its function. So that the four roles and the mission of Muhammadiyah's education can work as expected. AIK revitalization is based on the reality that considers AIK less important in Muhammadiyah education. the weakening spirit that we need to immediately respond positively. Revitalization means, first, holding AIK for those in Muhammadiyah universities that do not yet exist, second, revitalizing the functioning of AIK that is already running. By considering several aspects. The educational objectives of the Muhammadiyah in the grand design of the plan that will encourage the realization of a progressive Indonesia must begin with the revitalization of AIK in the Muhammadiyah congregation.

UNDERSTANDING OF THE MUHAMMADIYAH ORGANIZATION IN INDONESIA

The journey of this nation is inseparable from the name of KHA Dahlan who founded Muhammadiyah. Muhammadiyah's great role in nation building is reflected in all walks of life of the nation. The foundation of the Muhammadiyah movement on Dahlan's study of reading the Qur'anic text and the Kauman Social context at that time, brought a big change for Indonesia and the World. The number of charity businesses in education reaches thousands and is spread throughout the country. This achievement is clearly in quantity very proud. This can be a challenge and an opportunity. The challenge to improve the quality of Muhammadiyah education and opportunities for Muhammadiyah's cadre base. Muhammadiyah education has four functions, namely: First as a means of education and intelligence, Second, community service, preaching amar ma'ruf nahi munkar and Fourth, cadre land acquisition. The mission of Muhammadiyah's education is at the same time a solution and response to the drying up of the religious spirit in education, Muhammadiyah has the characteristics of al-Islam and Kemuhammadiyahan education. These two things are characteristic as well as solutions in filling the spiritual spirit drought in education, both in primary and secondary education and in higher education in Muhammadiyah. All Muhammadiyah Charitable Enterprises (AUM) education must carry out the education of al-Islam and Kemuhammadiyahan as the foundation of education. AIK that has been running on Muhammadiyah institutions must be re-vital in its function. So that the four roles and the mission of Muhammadiyah's education can work as expected. AIK revitalization is based on the reality that considers AIK less important in Muhammadiyah education. the weakening spirit that we need to immediately respond positively. Revitalization means, first, holding AIK for those in Muhammadiyah universities that do not yet exist, second, revitalizing the functioning of AIK that is already running. By considering several aspects. The educational objectives of the Muhammadiyah in the grand design of the plan that will encourage the realization of a progressive Indonesia must begin with the revitalization of AIK in the Muhammadiyah congregation

MEMBACA ULANG TEKS AL-QURAN DALAM PERSPEKTIF FEMINISME SERTA PENGARUHNYA TERHADAP AKSES KEADILAN SOSIAL DI INDONESIA

This article examines the influence of feminist discourse through the contextual approach of the holy book (Qur'an) and its influence on access to social justice. The main argument of this article states the contextualization of feminist discourse in Islam by re-reading the verses of the Qur’an which leds misogynistic in practice experiencing complexity and difficult paths. Using a feminine perspective, this article traces the interpretation of the Qur'anic text and the hadiths are detrimental to women. Therefore, "locality" is a consideration because women cannot be seen as one or monolithic. For this reason, a "locality" methodology meeting is needed in seeing the struggle of feminism in revising the authority of interpretation in an effort to make feminist studies a policy study, especially for and for the empowerment of marginal people in various parts of the world.

Resisting Islamophobia

Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of racial amalgamation is not constructed on underlying skin color similarities but on their religious adherence to Islam. The War on Terror has complicated the image of Muslims by circulating Islamophobia, or the fear of Muslims and Islam, onto American society. Political rhetoric targeting Muslim communities has also incited new ways of misinterpreting Qur’anic text to further marginalize them. Second-generation Muslim Americans are responding to Islamophobia by reframing the negative depictions about their identities through community-based activism. This paper takes an intersectionality approach to understanding how Muslims across the New York metro area are managing their religious identities as they seek to develop a sense of belonging in American society. This ethnographic case study addresses how second-generation Muslims are resisting Islamophobia through community building, civic engagement, and college student associations. Countering Islamophobia has become part of the everyday life experience for Muslims in New York and is currently their main trajectory for integration into American society.

Resisting Islamophobia: Muslims Seeking American Integration Through Spiritual Growth, Community Organizing and Political Activism

Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of racial amalgamation is not constructed on underlying skin color similarities but on their religious adherence to Islam. The War on Terror has complicated the image of Muslims by circulating Islamophobia, or the fear of Muslims and Islam, onto American society. Political rhetoric targeting Muslim communities has also incited new ways of misinterpreting Qur’anic text to further marginalize them. Second-generation Muslim Americans are responding to Islamophobia by reframing the negative depictions about their identities through community-based activism. This paper takes an intersectionality approach to understanding how Muslims across the New York metro area are managing their religious identities as they seek to develop a sense of belonging in American society. This ethnographic case study addresses how second-generation Muslims are resisting Islamophobia through community building, civic engagement, and college student associations. Countering Islamophobia has become part of the everyday life experience for Muslims in New York and is currently their main trajectory for integration into American society.

ʿAbd al-Majīd al-Zindānī'siʿjāz ʿilmīApproach: Embryonic Development in Q. 23:12–14 as a Scientific Miracle

This article focuses on contemporary scientific exegesis of the Qur'an, analysing ʿAbd al-Majīd al-Zindānī's unique model of embryonic development derived from Q. 23:12–14. Since the majority of Muslim legal scholars consider the three main stages of embryonic development mentioned in Q. 23:12–14 to take place within 120 days, this view has been considered as the majority Muslim view in academic research. However, I claim that since the 1980s al-Zindānī has successfully disseminated the perception that the embryonic stages mentioned in the Qur'anic text take place over 40 days. An examination of al-Zindānī's work and publications by the Commission on the Scientific Miracles in the Qur'an and Sunna (CSMQS) demonstrates that al-Zindānī uses an iʿjāz ʿilmī approach (i.e. seeking to establish harmony between the Qur'an and modern natural science) to advocate a new interpretation of the Qur'anic stages of embryonic development in order to validate the connection between modern science and the Qur'an. I argue that his model rests on three hermeneutical strategies: first, the reformulation of Ibn al-Qayyim's (d. 751/1350) model of embryonic development; second, the modification of the last Qur'anic stage from khalq to nashʾa; and third, his preference for the variant of the so-called Ibn Masʿūd ḥadīth canonised in Ṣaḥīḥ Muslim. Accordingly, he does not follow the fiqh tradition and excludes the stage of the embryo's ensoulment from his model. It is this exclusion of the ensoulment and the reformulation of the developmental stages that enables al-Zindānī to align his model with both the Qur'anic text and modern scientific findings.

حالات إشكالية للإشارة الخارجية / الداخلية في ترجمتين حديثتي الصياغة للنص القرآني مع إشارة خاصة إلى الضمائر الوهمية / غير الشخصية

تهتم هذه الورقة بالتحقيق في وترجمة بعض الحالات الإشكالية للإشارة الخارجية / الداخلية - مع إشارة خاصة إلى "الضمائر الوهمية" - في ترجمتين حديثتين للنص القرآني ، وهما القرآن الكريم. : تفسير حديث باللغة الإنجليزية لأحمد زكي حماد ، نشر في عام 2006 (النسخة المستخدمة هي نسخة 2008) والقرآن من قبل صحيح الدولية ، نشر في عام 1997 (نسخة منقحة عام 2004). تم اعتماد نهج تحليل النص الموجه نحو الترجمة. لوحظت حالات مرجعية معينة إشكالية ضمن نطاق هذه الورقة لتسبب معضلات ترجمة حقيقية للمترجمين: في بعض الأحيان لا يكون المرجع `` مشكوكًا فيه '' فقط يدفع المترجم إلى اتخاذ قرارات مؤلمة يمكن أن تؤدي إلى أخطاء في الترجمة و / أو أخطاء ، يمكن أن تكون مجوفة ومخاطرة في سياقها الجزئي أيضًا ؛ حتى ضمير متعدد المراجع / وهمي! في مثل هذه الحالة ، من المفترض أن يتخذ المترجم قرارًا يحل المشكلة ولا يؤثر على تواصل السياق في نفس الوقت. ومع ذلك ، فإن الغموض المرجعي ، في مثل هذه الحالات ، له وظيفة و / أو غرض خفي لا يمكن نقله في عملية الترجمة بسبب الاختلافات الصرفية-النحوية والعملية-الدلالية بين الإنجليزية والعربية. في هذه الحالة ، لا تكمن المشكلة في المترجمين ، لكنها ، كما كانت ، تكمن في معايير و / أو تقاليد اللغة الهدف. الهدف النهائي لهذه الورقة ، بقدر ما يسعى الباحث للإجابة على أسئلة البحث الخاصة به ، هو إلقاء نظرة ثاقبة على مشاكل الترجمة الصرفية والنحوية العملية ، من ناحية ، والتوصل إلى نتيجة مفيدة من ناحية أخرى ، يتجنب المترجمون الممارسون خسارة الترجمة ذات الصلة في الأمثلة المختارة وكذلك في الأمثلة المماثلة.

Notes on the Translations of Sūrat al-Inshiqāq

This paper conducts a comparative study about four translations of sūrat alInshiqāq: Yousef Ali, Muhammad Hilali-Muhsin Khan, Pickthall and Mohammad Abdel Haleem. Multiple opinions of exposition have been provided to explore how, in certain ayas, the translators fail to find an appropriate equivalent. The translations' problems are categorized into lexical, stylistic and syntactic problems, whereas these categories also have sub-categories in order to clarify the gaps that might be encountered while translating the Qur'anic text. The problems are investigated through the theories of free and bound translation. Since religious texts, especially the sacred ones, are contextbased, they have different meanings which are not easy to tackle. In conclusion, the lexical, syntactic and stylistic norms of the target language fail to match those of the Qur’an discourse because these features are far from universal. Keywords: Religious translation, Untranslatability, Qur'an exposition.

Proving Peaceful Islam through the Application of Al-'Illat Wa Al-Ma'lûl Approach in Reading Qur’anic Verses of War (Interpretation of Q.2: 190-194 and Q.9: 5-15)

This paper will prove Islam as a religion of peace by using al-illat wa al-ma'lûl approach in reading Qur’anic verses of war. Qur’anic verses of war have been a crucial problem in interfaith relation. Non-Muslims used such verses as a weapon to label Islam as a violent religion. Moreover, some terrorists justified their violent action with verses of war. However, Muslims insist that such verses basically do not express violence especially if they are properly understood. Radical understanding of Qur’anic texts is partly caused by the approach that exegetes use. Apart from the approach is the use of literal translation and atomistic approach. Atomistic approach suggests the readers to split a verse and treat it separately without relating it to other parts of the verse. Moreover, it does not pay a specific attention to the historical context of the texts (asbȃb al-nuzȗl). In addition, it neglects the correlation of the verses (munᾱsaba). Some approaches have contributed to the problem includes: 1. System approach, 2. Esoteric interpretation approach, and 3. Historic-contextual approach. However, these three approaches did not solve the problem. Therefore, the writer introduces al-illat wa al-ma'lûl approach. The research question is how to prove Islam as a religion of peace by implementing al-‘illat wa al-ma‘lȗl approach in understanding Qur’anic verses of war? Methodologically, this approach was adopted from the concept of cause and effect in various studies, specifically: Physics, History, Philosophy, Communication as well as Islamic studies, especially: Uṣȗl al-Fiqh, Ḥadȋth and Tafsȋr. The approach runs through 4 steps: 1. Literal analysis of key words, especially "qᾱtil," in Q.2:190-194 and Q.9:5-15. 2. Analyzing macro context of revelation (asbȃb al-nuzȗl al-‘ȃmm) and the micro context of the texts (asbȃb al-nuzȗl al-khȃṣs). 3. Analyzing the correlation of the verse internally and externally. 4. Determine which part of the verse is the cause (al-‘illat) and which one is the effect (al-ma‘lûl). It also determines which verses function as a cause and which ones function as an effect. The result of study shows that: 1. The order to fight unbelievers has been preceded by a cause that unbelievers have declared war. 3. The order to fight idolaters wherever they found them is issued when the war is raging and in certain places and in certain time. 4. The command to fight is upright on a noble purpose namely justice, liberation and self-defense. This command to fight is based on the real condition of Muslims whom were oppressed, persecuted, tortured and expelled. This war is also upright on the ethics of war, such as not killing old men, women and children, not destroying houses of worship, and plantations. To conclude, all command to fight for Muslim is a consequence of the previous events as a cause. Therefore, Islam is a peaceful religion it is a defensive and not aggressive or offensive religion.

Memorisation and learning in Sufi British madrasahs

PurposeIn madrasahs around the world, teaching and learning methods regarding the memorisation of the Qur’an follow the same notion of repetition and the need for embodiment, going beyond rote memorisation, to include a form of active learning. The process of memorisation for automaticity and inculcation of the Qur’an is seen when an individual can accurately recite the text in an illuminating way. This approach of repeatedly reciting, reading and writing Qur’anic texts is seen as an enduring method for achieving accuracy, fluency and automaticity. The purpose of this study is to extend the existing body of knowledge in the field by proposing that memorisation in the Islamic context is evident through embodied interactions in the spiritual and physical realm. Educational research on madrasahs is scarce, and the limited research that has been conducted focuses primarily on children’s madrasahs. This study is unique, in that its focus is British madrasahs for adults.Design/methodology/approachAfter conducting observations and interviews at three British adult madrasahs, a narrative analysis using a “holistic-form” approach to gain complete narratives of recitation, oral repetition and embodied learning in the Islamic context was performed. It was found that memorisation and the desire for embodied learning were an integral part of madrasah life and the foundation of the pedagogical approach and of students’ relationship with the teachers. This study concludes that the pedagogical approach used in the madrasahs reflects deep learning through an action-oriented methodology. This study’s fieldwork provides insights into the distinctiveness of the madrasah approach.FindingsThe study provides insights into the characteristics of the memorisation process as represented in the embodied actions of the learner. The results indicate that, in the future, the Islamic memorisation methodology must continue to support deep learning where rote memorisation is integral to an iterative process of practice.Originality/valueThe Islamic memorisation methodology needs to retain an approach that supports higher learning where rote memorisation is integral to an iterative process of practice and in this study, some, in achieving embodied learning. This in turn is instrumental in sustaining an Islamic epistemological perspective of the inseparable nature of knowledge and the sacred. This study provides some insights into the “heart” of the Islamic approach towards memorisation for embodiment that represents a complex process of individual renewal based on the notion of adab through an approach to deep learning.

Tipologi Tafsir Alquran di Indonesia Pasca Reformasi: Telaah Pribumisasi Al-qur’an Karya M. Nur Kholis Setiawan

An interpretation is a result of a dialectical process between mufassir, the Qur’anic text, and various factors surrounding it, such as the socio-cultural context, socio-intellectual basis, and the level of spirituality. Indonesia’s socio-political conditions after the Reformation have a different character from the New Order era. There have been political liberation and various social movements, including the Qur’anic interpretation, emerged in this era. This article attempts to analyze a book entitled Pribumisasi Al-Qur’an: Tafsir Berwawasan Keindonesiaan, a representative Qur’anic exegesis which appears in the post-reformation age. The article specifically focuses to examine the typology and methodology initiated by the author. Further, it argues that firstly, the key point of the interpretative thought in Pribumisasi Al-Qur’an lies in the authorship process which is closely related to the author’s social background as santri-academician-bureaucrat. Thus, secondly, the applied method emphasized more on combinative plural thematic interpretation which tends to regard the social nuance with scientific styles and forms of writing.

Presenting the Qur'anic Text in a Developed Mapping Technique and Reflecting the Related Theories of Linguistics

Means of presenting the Qur'anic text enjoy everlasting efforts to develop and meet the greatness and high status the holy Qur'an maintains. Consequently, this study aims at shedding light on the virtual relationship between the general concept of the Qur'anic mapping techniques and the resulting theories of linguistics. The concept of the Qur'anic mapping is to facilitate meaning conveyance, embody concepts, and re-present the Qur'anic discourse in an understandable and comprehensible manner. Therefore, thinking of how the Qur'anic reader will absorb the new representation of the Qur'anic discourse, was a main issue in the Qur'anic mapping process. The resulting linguistic phenomena were discussed in a detailed manner. Qur'anic maps take a hybrid design of concept maps and mind maps with the original Arabic Qur'anic text and the English translation of its meanings manipulated. The current paper introduces itself as a foundation for a newer domain of research based on a decent association between Qur'anic exegesis and its topical classification, concept mapping, and the various theories of linguistics. There is also an opportunity for other studies to explore more linguistic theories not mentioned in this study.