Divine Book Research Articles

میدان تصوف میں امام قشیریؒ کا علمی و روحانی کردار

The Holy Quran is last divine book of righteousness for mankind. Allah Almighty has himself ensured its security and sanctity. This article also discusses about the contributions of Imam Abdul Karim Bin Hawasn Qushari in the field of Tassawwuf. This article is about Tassawwuf and Sufism and it tells us about nature and evolution of Sufism. Some orientalists endeavored always to make objections and allegations on Tassawwuf and its source. They tried to prove that Sufism does not belong to Islam. The capital sources of the Tassawwuf and Sufism are the Holy Quran and Sunnah of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم). This article explains that the real source of Tassawwuf is verses of Holy Quran and traditions of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم). Tassawwuf has been also narrated in this article. Examples of Tassawwuf have been given from Quran and Hadith. Opinion of Sufi masters has been included. Important Books written about Tassawwuf have also been discussed briefly. Many other Sufism writers’ opinion have also been written in this topic. The sources of Tassawwuf remain the topic of criticism and discussion among the Islamic and non-Islamic critic. The orientalists stated that the Tassawwuf is dependent in its existence to the Christianity and other religions, but the argument and justifications of critic in this regard are baseless and reasonless.

ON THE PROTECTION OF THE QUR’ĀN -in the Context of Verse 9 of Sūrat al-Ḥijr-

Divine messages, which are guides and directives for humanity, have been tried to be understood and interpreted from the moment they were sent, but due to human weaknesses, issues and problems, the revelations called books have not been given due attention. Subsequently, the newest, the latest, the most solid and the most definitive source of revelation was sent instead of the Divine books that were distorted or corrupted. The latest and the most perfect of this chain of revelation, which has essentially the same content, assignment, mission and vision, and which confirms, validates and complements each other, is the Holy Qur’ān. This divine word, according to the Creator Himself, will be preserved by Himself. Whether this preservation is in the physical dimension or in the meaning has been a matter of academic debate among scholars. Verse 9 of Sūrat al-Ḥijr is at the center of these debates. In our study, we have endeavored to investigate this verse in its context according to the interpretations of two different schools of commentators. According to the data we have obtained, the Divine word is free from both human endeavors and the interventions of superhuman beings. It will forever be preserved both physically and semantically by its Creator and will continue to be the only, the most unique and the most accurate source for humanity.

The Economic Functions of Government Expounded in Al-’Iqtiṣādu l-’Islāmī of At-Turkī: A Lesson for Policy-Makers in Nigeria

Al-Iqtiṣādu’l-’Islāmī:’Ususun wamabādi’u wa ’ahdāf is one of the classical works written to unveil the Islamic mechanism to regulate fiscal relations on the basis of the Qur’ān and Sunnah. This paper, therefore, aims at studying one of the chapters of the work that focuses on the economic functions of Islamic government with a view to unfold the tools needed to turn around the economy of Nigeria and accentuate the necessity of formulating robust economic policies that are friendly to the down trodden masses as emphasised in the work. At-Turki, in this work, strived to proffer solution to the economic problems of the world including Nigeria by highlighting the roles anticipated from the progressive government aspiring to attain stable prices, full employment and economic growth. Through phenomenological method, the work observed that the Nigerian government aligned with some Islamic economic policies despite the fact that it is a multi-religious nation but the bane experienced in the economy is not unconnected to its failure to key into the functions totally. The work recommends utilisation of the propositions of At-Turki since they are divinely guided and submitted that legalisation of the commodities that are diametrically opposed to the divine Book recede economic growth.

14th Century Ottoman Mufassirs and Their Works

The Ottoman state, like other Muslim states that came before it, tried to serve Islam and the Qur'ân al-kerîm and endeavored to contribute to the science of tafsir, which aims to reveal the meaning of the divine book. In this context, great importance was attached to education and training along with other institutions from the very beginning, and it was aimed to establish madrasahs from the earliest periods. The first madrasah in the Ottomans was established by Orhan Gazi (725-764/1324-1362) in Iznik in 731/1330, and later, in parallel with the development of the borders of the state, new madrasahs were opened in centers such as Bursa, Edirne, etc. Since the science of tafsir was one of the most important courses taught in madrasahs, care was taken to ensure that the scholars assigned to teach this course were well-equipped and skilled in the science of tafsir. Therefore, Ottoman scholars exegeted all or some sūrahs and verses of the Qur'ân al-kerîm, in Arabic or Turkish (Ottoman Turkish), and wrote commentaries or glosses in order to explain the word of God. Due to reasons such as the inability to leave the Principality system immediately, the state's struggle for existence, and the fact that the madrasah system had not yet been formed, the Ottoman scholarship, especially in the early years of its establishment, was more primitive and minimal compared to the later centuries. Nevertheless, it is observed that the first works of Ottoman scholarly tradition were written in the late 14th and early 15th centuries. Consequently, the vast majority of the scholars who would guide those who would come after them were trained in this period and they produced many works. The aim of this study is to periodically identify the mufassirs who lived in the Ottoman geography in the 14th century or who were accepted as Ottoman scholars, even if indirectly, and to identify their works. In this direction, the lives of the scholars who lived in the relevant period and contributed to the science of tafsir and the works they wrote will be mentioned and information about their tafsirs will be given as far as possible. While preparing the study, a detailed examination was made in the catalogs of “Isam Turkey Libraries Database” and “Yazmalar.gov.tr”, taking into account the specified period and the field of tafsir, the works reached were classified and examined together with their authors, and the information obtained was added to the end of the study as a table. In conclusion, after the Turks became Muslims, especially in the first centuries, no independent Ottoman (Turkish) work was written. Scholars such as Khattāb b. Abī Qāsim al-Karahisarī (d. 717/1317), Shaykh Edebālī al-Karamānī (d. 726/1325), Dursun Fakih (d. 726/1325), Qāḍī Mahmūd al-Bursawī, who was the first Ottoman qadi, did not publish works despite their knowledge in the field of tafsir, and contented themselves with reading the previous works. In this period, Shaykh Shihāb al-dīn al-Sivāsī (d. 1006/1597) wrote a tafsir titled 'Uyūn al-tafāsīr lil al-fuzalāʾi al-samāsīr, but he could not bring a significant innovation to the Ottoman tafsir movement; nevertheless, he was accepted as the pioneer of the tafsir movement in the Ottoman Empire as he wrote an independent tafsir. In the 14th century, only Muslihiddîn Mustafa b. Muhammad wrote a tafsir in Turkish on the surahs Amme Juz, Fâtiha, Ihlâs, Mülk and Yâsin. In addition, a total of twenty-seven tafsir commentaries exist from the 14th century, based on the available records. The first commentary writer in the Ottoman Empire was Jamal al-Dīn al-Aksarāyī, who played a major role in introducing the method of reason used by Zamakhsharī, Qāḍī and al-Rāzī in their commentaries into Ottoman madrasahs. It is also said that he pioneered the teaching and popularization of Zamakhshari's work in Ottoman madrasahs with his work on Kashshāf. After Aksarâyî, it is known that some scholars such as Ekmelüddîn al-Bâbertî also contributed to this field by writing commentaries.

اسلام اور عیسائیت کے قوانین میراث کے مشترکات و مختلفات کا تحقیقی و تقابلی جائزہ

Being the last Book, the Holy Qur'an is complete and perfect in all aspects, including its laws regarding inheritance. Islamic law of inheritance is well defined in religious texts and they fulfil the needs of all times to come. On the other hand, other Divine Books as the Bible, dealt with only a particular nation or the group of people it was revealed to and do not have a thorough description of the issue of inheritance. There are several similarities and differences between Islamic and Christian laws of inheritance. The evolution occurring in Christianity requires continuous comparative studies for the academic and historical record. This paper aims to do a comparative analysis of laws of Inheritance in both of the monotheistic religions. In this research qualitative historical research method is used to present a comparison.

Construction of Epistemology on the Integration of Knowledge from the Perspective of the Quran

The Quran is a divine book that encompasses scientific knowledge and has contributed to the development of various branches of knowledge in deferent aspect of life. Therefore, this research aims to discover and analyze Quranic verses related to epistemology and the concept of integrating knowledge from the Quranic perspective. This study is literature review using a philosophical approach and content analysis of three tafsir books, namely Tafsir Ibnu Katsir, Tafsir Jalalyn, and Tafsir Al-Misbah. The Result of the research indicate the existence of verses that synonymous with epistemological activities, such as reading, thinking, observing, reflecting, contemplating, investigating, and so on. Furthermore, it was found that there are two fundamental concept in integrating knowledge from the Quranic perspective. First, it is based on human needs as mentioned in the Quran (An-Nas, Al-Insan, Albashr, and Bani Adam). Second, it is based on the epistemological model of Islamic knowledge (Bayani, Tajrbi, Burhani, and Irfani).

Methods for Exploring Indeterminate Textuality in John Cage’s Practices of Bibliographic Encoding

The increasing ubiquity of algorithmically mediated digital texts continues to generate debate about the instability and indeterminacy of texts. The American composer John Cage is well known for disrupting traditional Western aesthetics by incorporating chance operations, algorithms, and indeterminacy into his musical compositions and literary texts. This article analyzes materials found in the pre-print archive of Cage’s printed book, M (published in 1973 by Wesleyan University Press), in order to understand how Cage brought his aesthetic of indeterminacy into print. Through analysis of archival materials, it is argued that Cage exercised control over the performance and reading of his texts, even as he ceded authorial control to the aleatory processes of the I Ching — the ancient Chinese book of divination — and to the arbitrary choices of the typesetter/printer. This article offers new understanding about algorithms and indeterminacy in the performance of bibliographic codes.
 

AL-QUR’AN: THE ONLY DIVINE GUIDANCE IN PRISTINE FORM

AL-QUR’AN: THE ONLY DIVINE GUIDANCE IN PRISTINE FORM

IMPACT OF QUR’ANIC NARRATIVES IN SURAH AL-KAHF ON THE LIFE OF MUSLIMS IN NORTH-WEST, NIGERIA

This article assesses the significance of the Qur’anic narratives among Muslims in North-West Nigeria and its relevance to religious, cultural and social lives. The Glorious Qur’an, considered as a Divine Book by Muslims holds a central position in the belief system of Muslims the world over, including North-West Nigeria. It serves as a comprehensive guide encompassing morality, personal conduct as well as social justice. The study explores how the Qur’anic narratives shape the religious and moral identity of Muslims in the region. It highlights the role of the Qur’an in influencing belief and practice and how it provides moral and ethical principles, social norms and spiritual guidance. It also emphasizes the impact of the Qur’anic narratives on the social and political landscape of the region. The need to rely on the Qur’an to address contemporary issues and provide guidance, justice and social cohesion was also addressed. Overall, the article underscores the profound influence of the Qur’anic narratives among Muslims in north-West Nigeria. By understanding the relevance of Qur’anic narratives, policymakers, researchers and stakeholders will better be informed of the useful insights into the dynamics of the Muslim population in North-West Nigeria and foster an inclusive and informed approach to engage with this all-important religious text. It is thus in line with this backdrop that this article intends to assess the impact of Qur’anic narratives on the lives of Muslims in north-West Nigeria. To achieve the objectives of the research, the article adopts analytical phenomenological methodology.

The role of Islamic education teachers in promoting the values of faith among middle school students in the judiciary in Al-dour and Al-alam in salah Al-Din Governorate

The study sought to identify the role of Islamic education teachers in promotingthe values of faith among middle.school students in the Durr and Science judgements. The researcher used the descriptive curriculum in his study because it is the appropriate curriculum for ths stud.The study community is represented by middleschool teachersn the Dor and Science judgement. The number of schools for the 2021/2022 academic year was(45)including(22) secondary schools for boys, (17) secondary schools for girls and (6) mixed schools. To achieve the purpose of the study and to indicate its objective, the researcher prepared a sample of six areas derived from the pillars of faith. He then confirmed the validity of the study and the distribution of(80) schools and (8)schools The study, with (40) male teachers and (40) female teachers,the results of the study showed that the role of Islamic education teachers in promoting the values of faith among middle school students was high. The results of the study also showed that the appreciation of Islamic education teachers for the fields of faith value(promoting the values of faith in God, strengthening the values of faith in angels, promoting the values of faith in the apostles, strengthening the values of faith in divine books, promoting the values of faith in fate, its good and its evil, and the instrument as a whole) were high as well. The researcher recommended paying attention to the values of faith in educational and educational programs,he also recommended the inclusion of areas of religious values in the Ministry of Education's curricula, stressing the need to continuously evaluate the areas of religious values that students have acquired, and to conduct more studies at different stages of study to identify the effects of religious values on students' behavior and its reflection on society.

Marriage Provisions Polygamy in the Three Divine Books

There are provisions for marriage for each of the three religions, which we found through the revealed heavenly books. Marriage is considered an obligation in Judaism, except for some Jewish sects that forbid marriage. In Judaism, it is not permissible for a Jew to marry a non-Jew and vice versa. There is no dowry for women in Judaism, while the Lebanese Personal Status Law clearly states a dowry for Jewish women. The marriage contract in Judaism takes place in three steps, the request for the hand of the girl, the marriage contract, and the realization of the marriage. The Torah, through several texts, permitted polygamy and allowed a man to marry more than one. The origin of Christianity is the non-marriage and the call to monasticism. Although there are texts in the Bible that stipulate not to marry, there are churches that encourage marriage for procreation. The rulings on marriage differ from one church to another. In Orthodox Churches, marriage decisions are based on two steps, the engagement and the service of the wreath. The position of the Catholic Church on marriage is emerging from the decisions of the Second Vatican Council in .1965 Despite the presence of several churches that have opposed the second marriage, the Bible contains several texts that allow polygamy. Moreover, other churches consider second marriage to be a sacred divine law. The Islamic religion permitted marriage for every able-bodied man and made it revolve around three rulings: obligatory, desirable, and celibacy. Marriage in Islam is preceded by engagement and dowry, with three conditions for the completion of the marriage: consent, guardianship, and competence. Our true religion has permitted polygamy, and this is what we find clear through the texts of the Noble Qur'an. While allowing polygamy, Islamic law imposed certain conditions and justifications for that polygamy. Looking at the provisions of marriage in the three heavenly books, we found that the Torah allowed polygamy without specifying any number, and the Bible prohibited polygamy and then permitted it with only one, while the Holy Qur'an refined all of this and made it four as a maximum.
 Keywords: marriage, the provisions of polygamy: Judaism, Christianity, Islam.

The study of Islamic teachings in education: With an emphasis on behavioural gentleness

The human being is the most wonderful creation of God and the highest sign of his infinite power. Humanity is capable of achieving all divine perfections. God created them to reach the position of God’s closeness and God’s successor on Earth, and this path will not be realised except by the correct education. A human is a divine being who has settled in this earthly world, and correct education is the only way to achieve that sacred truth. Divine prophets have come to prepare the Earth for this great transformation in human existence and guide them to the light of divine teachings. There is no doubt that if human beings are not educated according to divine standards, they will remain at the level of animality. The Holy Qur’an, as the most precious Islamic divine book, presents the best way of education based on the knowledge of the truth of humanity and their needs. In addition, it is appropriate to discuss the role of behavioural gentleness in the education of people, and in this regard, the Qur’anic verses have been reviewed carefully. Therefore, the aim of this manuscript is to study the Islamic teachings in education with an emphasis on behavioural gentleness.Contribution: If curriculum planners and educators in general pay attention to Qur’anic teachings in education and base their curriculum and educational programs on Qur’anic teachings and according to characteristics and abilities and appropriateness of methods, and if the contents are paid attention to and educational programs are produced based on the will and authority of the educators, we will definitely witness progress and development in educational systems on the one hand and development and progress in all levels of life.

KNOWLEDGE, SINCERITY AND EXCELLENCE

KNOWLEDGE, SINCERITY AND EXCELLENCE

Comparative Constructions in the Language of the Holy Qur’an

The focus of the present paper is the expression of comparison in the language of the Qur’an, the language of the Divine Book of the Muslim nation. It investigates the two classes of inequality comparisons: comparative constructions and superlative constructions. It aims to provide a syntactic scrutinization of the two classes of comparison constructions and points out any similarities and distinctions that may be present between the two classes. The paper also sheds light on some recurrent rhetorical aspects of the construction as found in the instances of comparison constructions in the language of the Qur’an. The study shows that there are three types of each class, two of which are present in the two classes of comparison constructions. Deletion of an element(s), coordination of parameters or of construction(s) and comparison of items not sharing the same property of the comparison or of two distinct events are characterizing aspects of comparative constructions in the language of the Qur’an. To the best of my knowledge, the topic of comparison constructions in the language of the Qur’an has not been tackled before and hence the characterization provided in this paper is the original contribution of the current research.

Arabic natural language processing for Qur’anic research: a systematic review

The Qur’an is a fourteen centuries old divine book in Arabic language that is read and followed by almost two billion Muslims globally as their sacred religious text. With the rise of Islam, the Arabic language gained popularity and became the lingua franca for large swaths of the old world. Devout Muslims read the Qur’an daily seeking guidance and comfort. Though the Qur’an, as a text, is short, there is a huge volume of supporting work filling tens of thousands of volumes, e.g., commentaries, exegesis, etc. Recently, there has been a renewed interest in such religious texts by non-specialists. Many of which were fueled by the recent advances in computational and natural language processing (NLP) techniques. These techniques help the development of tools that benefit common people to gain knowledge easily. This paper surveys the different efforts in the field of Qur’anic NLP, serving as a synthesized compendium of works (tools, data sets, approaches) covering the gamut from automated morphological analysis to correction of Qur’anic recitation via speech recognition. Multiple approaches are discussed for several tasks, where appropriate. Finally, we outline future research directions in this field.

Zhenskij obraz v zhivopisi Kitaya vtoroj poloviny XX v.: osnovnye faktory i osobennosti transformacii

The article examines the artistic embodiment of Victor Pelevin's view on the historical transition of Russia from the era of wild capitalism to the era of vertical power. The author concludes that in Pelevin's image of Russia of the noughties, despite the existing legal institutions, their capacities are unable to satisfy citizens' demands for justice. It is not laws but mystical practices associated with the magic of numbers, including those associated with the ancient Chinese book of divination, the I Ching. Pelevin guesses the tendency for Russia to turn to the East.

中国易学发展史概要

《周易》由《易》古经（卦爻辞）及《易传》组成。从孔子及其后学作《易传》开始，《周易》从卜筮之书逐渐转变为哲学著作。其发展阶段主要可分为：先秦时期——文本形成与流派确立的时期；两汉魏晋时期——理论学说与流派诠释兴起的时期；唐宋时期——学说标新与理论的高度阐发时期；元明清时期——易学的继往与开来。在发展过程中，各朝代的易学家从不同角度阐发《周易》的奥秘。让《周易》的知识体系逐渐庞大，形成易学的两派六宗，涉及占卜、象数、训诂、史学、哲学、文学、玄学、宗教学等诸多跨学科领域。几千年来《周易》一直被视为中国哲学和思想的源头。 The Book Of Changes is composed of the ancient scripture (divinatory symbols) and interpretation scripture of The Book Of Changes (Yi Zhuan). Since the Yi Zhuan written by Confucius and his later scholars, The Book Of Changes gradually changed from a book of divination to a philosophical work. Its development stages can be divided into: Pre Qin period - the period of text formation and school establishment; Han, Wei and Jin Dynasties - the period when theories and school interpretations rose; Tang and Song Dynasties - a period of theoretical innovation and high elucidation; Yuan, Ming and Qing Dynasties -- the continuation anddevelopment of Yi studies. In the process of development, the Yi scholars of various dynasties expounded the mysteries of The Book Of Changes from different perspectives. Let the knowledge system of The Book Of Changes gradually expand, forming two factions and six sects in the field of Yi studies, involving divination, symbols and number, exegesis, history, philosophy, literature,metaphysics, religion and many other interdisciplinary fields. For thousands of years, The Book Of Changes has been regarded as the source of Chinese philosophy and thought.

Early Qur’anic Manuscripts Studies: Foreign Resources

Ancient mushafs are important works that carry the writing experience of the first centuries of Islam to the present day. Early mushaf manuscripts, the way the words are written, the beginning of the chapter information, the number of verses, the signs of verse/stop/prostration, letter points, movements, illumination etc. From many points, it is a source of information for sciences such as calligraphy, history of mushaf, recitation, resm-i mushaf. At the same time, they are works that prove that the Qur'an has not been harmed, and that it has survived to the present day without any distortion, in written form. Despite these spiritual, scientific and historical importance, the early period mushafs were not sufficiently sought after by the researchers of our country. Although it is seen that there are studies of some mushafs in terms of calligraphy, it should be expressed with regret that there are very few studies based on mushaf history and recitation science in our country. Many factors affecting this situation can be mentioned, but the most effective reason is that it is considered unnecessary to do research on the written form of the divine word, the mushafs. On the other hand, orientalists have focused on the early mushafs for nearly two centuries and they still maintain this interest. It does not seem possible to express clearly whether there is an innocent scientific research intention behind this interest, or whether there is an effect of prejudices containing doubts that the Qur'an is a divine book. However, the fact that the West especially showed great interest in the early period mushafs and allocated serious budgets for research can be considered as a sign that the field should not be seen as unnecessary. This article deals with the researches completed abroad, especially in the West, on the early mushafs. The aim is to provide general information about the abundance of foreign studies and how they are, and to contribute to researchers who are interested in the field. For this purpose, a catalog was prepared by determining the names of foreign studies prepared in different languages about the early period mushafs by researchers in various countries. First of all, the printed version of the works whose names are included in the catalog, and if it is not possible, the digital file is tried to be reached. All of the studies, the text of which can be accessed, were examined and introductory summary information was recorded. Along with this summary information about them, the tags, language and subject of foreign studies have been classified and included in our article. As a result of the research, it has been seen that besides the codicological, paleographic and orthographic studies related to the ancient mushafs, there are also studies dealing with one or more early period mushafs in terms of their ornaments. It has been determined that a total of 97 works, including catalogs of museums/collections in which many early period mushafs are located, were prepared in German, Arabic and Persian languages, especially in English and French. Considering that there are many more studies that are not included in this article due to the inaccessibility of the text, it turns out that our country is far behind in the field of ancient mushafs. It is our aim at the end of this study that, as people with Muslim identity, our faith should be a means of giving importance to the field, studying and encouraging work so that we can become a dominant party in the early stages of our life.

The Unıversal Messages of the Prophet Muhammad [Pbuh

The Last Prophet Muhammad [pbuh] is sent as a prophet to all mankind, both for the people of his time and all people that is going to live until the day of resurrection. His universal messages, that is presented to all people, are matters that are found on The Quran, which is the last divine book that is sent by Allah. Prophet Muhammad’s [Pbuh] messages, which he presented via both his words and actions, are going to be protected in terms of their validity and importance, until the day of resurrection. In this article, his messages that concern about the belief of tawhid [uniquennes of Allah], morality, justice, knowledge, peace and human rights will be focused on. The belief of tawhid, is the common message that is spread by all the prophets, from the first prophet Adam to the last prophet Muhammad [pbuh]. Tawhid, meaning that accepting Allah as the only one that is going to be worshipped, is the basis of servitude towards Allah. A complete morality is the fundamental part of being a good human being and a good muslim. Prophet Muhammad [pbuh], is the most beautiful example for a complete morality since his morality is Quran sourced. Justice, the indispensable element of a proper society, is an essential matter for a state to remain. Cruelty, the opposite of justice, is such a disease for society. Knowledge [‘ilm], the common property of humanity, is one of the main way to reach at the truth. It should be concerned that applying knowledge on practice is as much important as achieving it. To live in peace and safety is a need for humanity since the beginning of it. Islam, as a religion of peace, advises to provide peace in the individual, in the family, in the society, in and between the states. Human rights, also, is one of the most basic principles of Islam. The religion of Islam ensures the basic natural rights of the individual being. Matters such as the followings are subjects of Islam’s human rights understanding: safety of life and property, freedom of religion and belief, private life, fair judgment, protection of physical and mental health.

The Relationship with the Qur'an Fıtrat and the Values of Managing Humanity

Yüce Kur’an insan hayatını anlamlandıran vahiy mahsulü ilahi kitaptır. Kur’an’ın Rûm suresi 30. âyetinde geçen fıtrat kavramı ile insanın anlam arayışı arasındaki münasebet önemlidir. Âyette yaratılış hikmeti gereği Kur’anî ilkelere göre hareket edip varoluşunu gerçekleştirmeye çağrılan insan, eylemlerinin sonunda elde ettiği kazanımlarına onu yöneten değerlerin kaynağı olan Kur’an ilkeleri doğrultusunda anlam vermelidir. İnsanı yöneten değerlerin vahiy temelli olması hayatına verdiği anlamın fıtrî (doğasına uygun) olduğunu gösterir. İnsan, hayatına inancıyla anlam verir. Aynı zamanda maddi-manevi çeşitli kültür kalıpları ile oluşan alışılmış değerleri de kullanır. Bu değerler ise insanın gelişim aşamalarında gösterdiği tarihe zamana, mekâna, uygun tavır almalarıdır. Kur’an’ın bizden istediği Oku-Düşün-Anla-Yaşa temel sorumluluğu çerçevesinde makalede şu sorulara cevap aranmıştır: İnsanın anlam arayışı ve fıtratın gereksinimlerine Kur’an nasıl cevap vermektedir? Kur’an insanın yapıp-etmelerini hangi temel yönlendirici ilkeler ve değerler üzerinden gerçekleştirmesini istemektedir? Bu soruları sorduk çünkü hayatın değişen görünümleri karşısında insanın takınacağı tavır bu sorulara verilen cevaplarla yakından ilgilidir. Bu maksatla makalede başlıklar: “İnsanın Anlam Arayışı ve Kur’an”; “Rûm Suresi 30. Âyet Bağlamında Din-Fıtrat İlişkisi”; “Kur’an’da Fıtrata ve Hayatın Anlamına İlişkin Değerler” şeklinde oluşturulmuştur. Araştırmamız işlevi bakımından tanımlayıcı bir özellik taşımaktadır. Bu nedenle deskriptif yöntemle meseleyi tasvir etmeye çalıştık. Makalede Kur’an-fıtrat ilişkisi açısından insanın anlam arayışı hakkında kendisini hidayet rehberi olarak tanıtan Kur’an’a ilişkin farkındalık oluşturmak hedeflenmiştir.