In the first third of the 19th century, a number of Turkic-language treatises devoted to the interpretation of se­lected fragments of the Quran (Turkic: Häftiyäk Šärif, ‘Noble Seventh Part’), most frequently used in individ­ual and collective religious practice, were compiled in the Russian Ural-Volga region. Although none of the interpreters set philosophical goals in the modern sense or identified themselves as philosophers or thinkers, addressing the most fundamental of Islamic texts, which underpins virtually all aspects of Muslim culture and the worldview of Muslim societies, in itself signifies a direct or indirect, conscious or unconscious engage­ment with issues that can be considered philosophical. Whatever method of interpreting the sacred scripture an interpreter chooses, they inevitably confront the ultimate questions of existence and the need to formulate rational answers to them. The very nature of their engagement with these questions and the way they resolve them – or avoid them – is quite revealing for the history of ideas, both within a limited region and in the con­text of the entire Muslim world. Although a number of authors and research teams have addressed the history of philosophical thought among the peoples of the Russian Ural-Volga region (primarily within the context of constructing a history of the “national” philosophy of the Bashkir and Tatar peoples), and have also inter­preted Quranic exegesis in the context of cultural history, literary history, and postcolonial studies, they have not previously been the subject of a proper philosophical analysis. This article represents the first attempt to introduce two eponymous interpretations of one-seventh of the Quran, created in Bashkiria between 1805 and 1829, into the scholarly discourse of Russian philosophy.

Leadership represents a critical determinant of entrepreneurial success and organizational sustainability, particularly within small and medium enterprises where ethical guidance directly influences stakeholder outcomes. This study analyzes the integration of Prophet Muhammad's leadership values within transformational and servant leadership models through systematic thematic Quranic exegesis. Employing qualitative descriptive methodology with tafsir maudhu'i approach, the research examines four key Quranic verses (Al-Imran 3:159, Al-Anbiya 21:107, Al-Furqan 25:63, and Al-Ma'idah 5:8) that articulate principles of consultative decision-making, visionary inspiration, humble conduct, and equitable justice. Findings reveal that prophetic leadership encompasses both transformational dimensions (idealized influence, inspirational motivation, intellectual stimulation, and individualized consideration) and servant leadership characteristics (humility, empowerment, ethical behavior, and stewardship) within a unified theological framework. The analysis demonstrates that Quranic leadership principles challenge the artificial dichotomy between transformational vision-setting and servant stakeholder orientation prevalent in Western management scholarship, instead presenting an integrated paradigm termed "Quranic Leadership" that synthesizes change-oriented inspiration with humble ethical service. This framework offers Muslim entrepreneurs scripturally validated guidance for implementing evidence-based leadership practices while maintaining religious authenticity, contributing to faith-integrated entrepreneurship literature and providing practical implications for business educators, organizational leaders, and policymakers seeking culturally relevant approaches to ethical entrepreneurship and sustainable business development.

This study examines the concept of "zuyyina" (adorned), which appears as an unknown verb in verse 14 of Surah Al-Imran and expresses how worldly desires are made attractive to people, within the context of the debates on the "agent" (the one who adorns/makes attractive) in the history of Quranic exegesis. The research emphasizes that the question of whether God or Satan is the agent behind making things like women, children, gold, silver, and property attractive to people is not merely a grammatical debate; rather, it is directly related to fundamental theological issues such as divine actions, the mystery of trials, and human nature. The views of commentators from the classical to the modern period have been examined in chronological order; the different dimensions of the act of adornment (tazyin) have been analyzed, including its inherent order (attributed to God) and its distortion of perception (attributed to Satan). The study concludes that commentators interpreted this concept within the framework of the scholarly language, psychological, and sociological realities of their time, and that the issue should be considered as part of the Quran's project to establish a balance between humanity, this world, and the hereafter. Keywords: Al-Imran, Adornment (Zuyuyin), Exegesis, Debate on the Agent, Balance between This World and the Hereafter, Trial and Innate Nature, Lust (Hubbu'sh-Shahawat)

The concept of Rûh constitutes a central theme in Islamic anthropology that has sparked intensive debate among Quranic exegetes, Muslim philosophers, and theologians from the classical to contemporary era. The semantic diversity of Rûh in the Qur'an : as the animating force of the body, the angel Jibrîl, revelation, and divine assistance, poses complexity in formulating a comprehensive definition. This study aims to construct a comprehensive definition of Rûh through an interdisciplinary approach that integrates Quranic exegesis, Islamic philosophy, and theology by employing Islamic epistemology (bayânî, burhânî, ‘irfânî) as an analytical framework. The research method employed is qualitative with a library research design that applies content analysis, comparative analysis, hermeneutics, and interdisciplinary synthesis to primary sources (the Qur'an, classical-contemporary tafsîr, works of Muslim philosophers) and secondary sources (scholarly journals from the last 10 years). The research findings demonstrate that Rûh is an immaterial substance that is hadîth (created) originating from God's command (min amri Rabbî), functioning as the animating force of the body and source of life, connecting humans with the divine dimension, and possessing figurative eternal nature (not perishing with bodily death). Despite terminological variations, a fundamental consensus indicates that Rûh is an independent non-material substance, distinct from nafs (soul) in function and characteristics. Comprehensive understanding of Rûh has significant implications for 'aqîdah (belief in resurrection and afterlife) and adab (spiritual ethics through tazkiyah al-nafs, intellectual humility, and reverence for life).

Contemporary Islamic law is often criticized as being discriminatory toward women, prompting Muslim feminist movements to demand gender equality and a reconstruction of Quranic interpretation. This study explores the semantic and morphological complexities of the term "Nisa’" in the Quran, challenging traditional interpretations that often frame women in a position of domesticity or intellectual inferiority. The research utilizes a linguistic approach, referencing the Lisan al-Arab dictionary and semantic theories to analyze whether "Nisa’" acts solely as the plural of mar’ah (woman) or if it also derives from nasi’ (something delayed or added). The analysis yields two significant reinterpretations: Surat an-Nisa: 34: The term al-rijal (often translated as "men") is interpreted as a quality of "active movement" (at-tarajjul), while al-nisa’ refers to those who are socially or economically "lagging". Consequently, leadership is not a gender monopoly but a role granted based on competence, ethics, and financial ability. Surat al-Baqarah: 223: Rather than being interpreted in a sexual context, the verse is viewed as a command for social charity. Here, al-nisa’ refers to the socially, economically, or intellectually marginalized, and the "plowing" (al-hars) refers to the act of gathering good deeds by uplifting these disadvantaged groups. The study concludes that interpreting al-nisa’ as a plural of al-nasi’ provides a more dynamic and gender-just horizon for Quranic exegesis, aligning the text with modern social realities.

The increasingly concerning global ecological crisis, such as climate change, deforestation, environmentalpollution, and the rampant illegal mining, is a consequence of modernity that carries an anthropocentric paradigmand the irresponsible exploitation of natural resources. This research aims to critically examine the ecologicalimpacts of modernity and explore the Qur'anic perspective on human ecological responsibility, in relation to theSustainable Development Goals (SDGs). This research employs a library research method with a qualitativeapproach, through a literature study of Quranic exegesis sources, Islamic ecology literature, and SDG policydocuments. The findings indicate that the Quran explicitly criticizes human behavior that causes environmentaldamage, as stated in QS. Ar-Rum: 41, QS. Al-A’raf: 56, and QS. Al-Baqarah: 205, which depict humansdamaging the earth by destroying crops and livestock for personal gain. These verses emphasize that humanecological responsibility in Islam is spiritual and moral in nature, not merely technical. This perspective alignswith the sustainability values in the SDGs, such as illegal logging, unlicensed mining exploitation, and ecosystemdestruction, particularly SDG number 13 (Climate Action), which encourages concrete actions to address climatechange and its impacts, SDG number 14 (Life Below Water), which emphasizes the protection of marineecosystems from pollution and excessive exploitation, and SDG number 15 (Life on Land), which focuses on thepreservation of terrestrial ecosystems, sustainable forest management, and halting biodiversity loss. Theimplications of this research emphasize the need for the integration of Quranic values into environmental policiesand ecological education to build a development paradigm that is just, sustainable, and based on spirituality.

Food security and rising commodity prices have recently emerged as prominent global issues, with notable implications on Malaysia. These issues not only threaten economic stability but also widen social disparities and compromise public welfare. This study examined Wahbah al-Zuḥaylī’s interpretation of the Islamic perspectives on food security and price regulation in al-Tafsīr al-Munīr. Employing a qualitative methodology, a content analysis was conducted on Quranic verses related to economic issues as interpreted by al-Zuḥaylī, focusing on his principles of social justice, the prohibition of hoarding (al-iḥtikār), and state responsibility in securing citizens’ basic needs. The findings indicated that Islamic principles emphasize equitable resource management, the prevention of market exploitation, and the protection of fundamental human rights, including access to reasonably priced food. Al-Zuḥaylī’s insights provide a robust foundation for addressing contemporary issues of food security and price inflation, particularly in the Malaysian context. This comprehensive approach offers a valuable framework for the development of fair and sustainable economic policies. The implications of this study underscore the need to integrate Islamic principles with technological innovation and public policy for safeguarding food security and stable market prices. Furthermore, this study contributes to the academic discourse on Quranic exegesis and Islamic economics, while providing practical recommendations for policymakers addressing this critical issue.

In this article, we have attempted to examine Süleyman Ateş- a scholar who has left significant marks both in Turkey and internationally- focusing on his life and his method of Quranic exegesis. Ateş combined traditional madrasa education with a modern understanding of education, incorporating both Islamic sciences and scientific methodology in his works. In particular, his innovative approach to Quranic interpretation and his attention to contemporary scientific discoveries have made him an important scholar. In his exegetical work, Süleyman Ateş attached great importance to Sufi interpretations and the findings of positive sciences, aiming to present comprehensive explanations that bring the universal message of the Quran to the modern world through various methods. By combining traditional interpretations with a modern scientific perspective, he sought to understand and apply the Quran in a broad and contemporary framework. With this approach, Ateş has become a valuable guide for readers seeking insight into both traditional and modern issues. The fundamental principle in Ateş’s exegetical methodology is the interpretation of Quranic verses through other verses. This approach emphasizes the coherence and internal consistency of the Quran, serving to deepen the understanding of the text. Süleyman Ateş’s most significant work related to exegesis is the twelve-volume “Yüce Kuranın Çağdaş Tefsiri” (Contemporary Exegesis of the Noble Quran). In addition to this, which brought him recognition throughout the Islamic world, he has other works that made him famous in the field of scholarship. His most recent work is a twenty-seven-volume encyclopedia titled “Kuran Ansiklopedisi” (Quran Encyclopedia). Among his other important works related to Sufism are “İşari Tefsir” (Esoteric Exegesis), “Sülemi ve Tasavvufi Tefsir” (Sulemi and Sufi Exegesis), and “İslam Tasavvufu” (Islamic Mysticism).

Dr. Fadhl Hasan Abbas is a contemporary Jordanian scholar who is renowned in the field of Ulum al-Quran and Quranic exegesis. He has produced many works related to these fields of knowledge, including the book Tafsir al-Quran al-Majid. Although this book is a compilation of his tafsir lectures that were rewritten from one of the radio channels in Jordan, it still clearly demonstrates his methodology in interpreting the Quran. This qualitative study based on the library method examines this tafsir work in depth, supplemented by comparison with other contemporary tafsir works including Tafsir al-Munir, Fi Zilal al-Quran, and al-Tafsir al-Wasit. The findings show that this concise tafsir provides many insightful comments on the verses clearly and succinctly, whilst always relating the verses of the Quran to current affairs and issues occurring today. In addition, this tafsir book does not discuss questions that are not related to the verses being discussed. This article presents a structured analytical framework categorising Dr. Fadhl's thirteen methodological features, demonstrating his distinctive linguistic-based approach within modern exegetical discourse. In conclusion, the book Tafsir al-Quran al-Majid possesses characteristics that are highly suitable for contemporary reading and is excellent for introduction to the general public in Malaysia.

Abstract The Holy Quran contains 29 chapters (Suras) that start with disjointed letters, a phenomenon that has long been a matter of debate in Quranic exegesis. To contribute to understanding the mysterious nature of these letters, this paper examines them from a phonological and phonetic perspective. Specifically, the study compares three chapters that start with a single disjointed letter in the Holy Quran. The three chapters were analyzed at the phonemic, syllabic, and prosodic word levels. Results show that these three chapters share many features, which align with the fact that they begin with a single disjointed letter. Moreover, the two chapters that start with similar consonants, namely Sad and Qaaf, which start with an obstruent, are more similar to each other than to Chapter Nun, which begins with the sonorant /n/. These results reveal that the three letters could not have been chosen arbitrarily. This constitutes a strong case against many revisionist theories. Future research should extend the analysis to other Quranic chapters, both with and without disjointed letters, to corroborate the findings of this study.

Abstract The integration of naqli (revelation) and aqli (acquired) knowledge is mandatory in every subject at Kolej PERMATA Insan ( KPI ), including Quran education. However, no specific rule outlines integrating acquired knowledge with memorized Quranic verses in KPI . This study aims to develop a method for integrating memorized Quranic verses with acquired knowledge based on Pedaste inquiry-based learning approach. This study used a three-phase Design and Development Research ( DDR ) approach, Phase 1: Need Analysis, Phase 2: Development of the method, and Phase 3: Evaluation of the method. This paper discusses Phase 2, which is developing the method for integrating memorized Quranic verses with aqli knowledge. This phase uses the Fuzzy Delphi method ( FDM ) involving twelve (12) experts in Quranic exegesis. The FDM questionnaire was developed using the literature review and Focus Group Discussion ( FGD ) by seven (7) experts in the related field of study. The location of this study is limited to Kolej PERMATA Insan, Universiti Sains Islam Malaysia ( USIM ). The process of developing a method integrating memorized Quranic verses with acquired knowledge was implemented in five phases, namely: (1) Orientation, (2) Conceptualization with two subphases: Questioning and Generation of Hypotheses, (3) Investigation with three subphases: Exploration, Experiment, and Data Interpretation, (4) Conclusion, and (5) Discussion with three subphases: Communication, Reflection 1, and Reflection 2. The current study successfully produces guidelines by combining the discipline of Quranic exegesis through the inquiry-based learning ( IBL ) approach by integrating verses in the Quran with acquired knowledge.

Post-Traumatic Growth (PTG), developed by Tedeschi and Calhoun, describes the positive transformations that may emerge following profound suffering or trauma. These include strengthened interpersonal relationships, enhanced personal strength, a renewed appreciation for life, openness to new possibilities, and spiritual development. Although PTG has been widely examined in contemporary psychology, its application within Quranic exegesis remains limited. Employing a qualitative approach through library research, this study analyzes the story of Prophet Ayyub AS in Q.S. al-Anbiyâ [21]: 83-84 and Q.S. Sâd [38]: 41-44 through a comparative exegesis (tafsîr muqâran), drawing on classical (al-T{abarî), medieval (Ibn Kathîr), and contemporary (Quraish Shihab) commentaries. The comparative analysis, with a thematic focus on suffering and recovery, is mapped onto five domains of PTG. It shows how Ayyub AS’s ordeal catalyzes meaning-making, moral refinement, relational restoration, and spiritual strengthening. It operationalizes spiritual resilience as s{abr (patient steadfastness) and tawakkul (trustful reliance on God) that stabilize cognition and affect, sustain moral commitment (istiqamah), and convert affliction into disciplined, hopeful action. Spiritual resilience thus functions both as a mediator and an outcome of PTG, integrating divine mercy with human initiative. Hence, the study presents a Quranic-based framework for resilience and psychological transformation, interpreting suffering not merely as a test of endurance but as a process of growth, meaning-making, and spiritual elevation. It contributes to contemporary Quranic scholarship by integrating exegetical perspectives across classical, medieval, and modern periods and contextualizing them within the framework of PTG, thereby enriching the interdisciplinary dialogue between Islamic exegesis and modern psychology.

This study is intended to examine the translation of the Arabic verb "yamhaqu" in Surat Al-Baqarah, Ayah 276 of the Holy Quran. Various English translations of this term are studied, the translational strategies employed are analyzed, and their effectiveness in conveying the original Quranic meaning is evaluated. By conducting a comparative analysis of prominent English renditions based on translation theory, classical Arabic lexicography, and Quranic exegesis, this study endeavors to highlight the complexities deep-rooted in translating terms characterized by cultural and theological specificity. The findings of the study reveal that the use of the dynamic equivalence strategy and explicating translation tend to yield more accurate translations than literal translation approaches, particularly when terms are deeply embedded in the theological discourse of Islam.

This research examines the transformation of Quranic exegesis (tafsir) in the digital era, focusing on opportunities, challenges, and hermeneutical reorientation. The methodology employs a qualitative approach with literature studies and descriptive analysis of various digital platforms providing Quranic interpretation services. The findings indicate that the digital era offers significant opportunities in democratizing access to tafsir, facilitating cross-madhab verse search and interpretation, and developing interactive exegetical methodologies. However, major challenges include the validity and authority of digital tafsir sources, interpretation polarization, and degradation of classical scholarly traditions. Hermeneutical reorientation is necessary through developing digital epistemology that maintains classical hermeneutical principles while being adaptive to technological dynamics. This research contributes to developing a comprehensive digital hermeneutical framework for Quranic exegesis relevant to contemporary needs.

This paper explores the institutionalization of women's subordination in Muslim countries, primarily through the selective interpretation of Quranic exegesis and Hadith. Focusing on the works of Fatima Mernissi and Saba Mahmood, the study highlights their arguments on the importance of continuous reinterpretation of Quranic texts and Hadith to ensure their relevance in contemporary contexts. By examining the ways in which Muslim women scholars challenge patriarchal exegesis, the paper investigates how women reclaim agency and assert resistance within the religious framework. In doing so, these scholars reveal moments of agency in Muslim women's social and political lives. Key texts discussed include Mernissi’s The Veil and the Male Elite: The Feminist Interpretation of Women's Rights in Islam (1991) and Mahmood’s Politics of Piety: The Islamic Revival and the Feminist Subject (2011). I argue that although Mernissi and Mahmood emerged from different temporal and geographical contexts, Mernissi in postcolonial Morocco and Mahmood in late 20th-century Egypt, both scholars continue to offer critical insights into contemporary feminist and political discourse. Through distinct intellectual frameworks, each reimagines the concepts of women’s agency, freedom, and subjectivity within Islamic traditions. Reading them together allows for a more layered understanding of Muslim women's lived experiences, revealing how divergent approaches, reformist and poststructuralist, can both challenge and expand dominant narratives around Islam, gender, and power.

This research paper presents a comprehensive and detailed comparative study of the scientific interpretations in Quranic exegesis, focusing on the intellectual trends of classical and contemporary commentators. The study begins with an in-depth analysis of the cosmological, physical, and astronomical insights found in the tafsir works of eminent scholars such as Imam Fakhr al-Din al-Razi, Allama al-Zamakhshari, and Allama al-Tabari. These classical scholars endeavored to understand and elucidate Quranic verses through rational and scientific perspectives, reflecting the intellectual and research-oriented mindset of their times.The paper further examines the scholarly contributions of early modern commentators including Tantawi Jawhari, Maulana Shibli Nomani, Sir Syed Ahmad Khan, and Dr. Abdul Wadud, who adopted scientific methodologies in Quranic interpretation to harmonize the relationship between the Quran and contemporary science. Moreover, the role of contemporary scholars such as Dr. Zaghloul El-Naggar and Dr. Muhammad Tahir-ul-Qadri is highlighted, emphasizing their pioneering research on the scientific miracles of the Quran.A detailed exposition of scientific interpretations of specific Quranic verses, such as the "contraction and expansion" (Big Bang theory), the expanding universe, the celestial origin of iron, and embryonic development, is provided to illustrate the interdisciplinary links between the Quran and modern scientific knowledge. The paper also contrasts the traditional narrational and rational approaches of classical tafsir with the modern intellectual trends in scientific exegesis, discussing its scholarly benefits and the critical objections raised against it. Within this framework, the limitations and potential misapplications of scientific interpretations are critically assessed through the lens of established principles of tafsir. Finally, the study highlights the impact of scientific tafsir on Islamic thought, its role in interfaith dialogue through scientific arguments, and its significance in Islamic missionary activities. It also explores the intellectual integration of scientific interpretation with modern hermeneutical principles. Overall, this research, grounded in authentic and authoritative references, offers a robust foundation for advancing academic inquiry and intellectual development in Quranic sciences.

ABSTRACT There has been a growing trend of translations of the Qur’an by women to promote a gender-equitable approach to the text. With transnational feminism as theoretical scaffolding, this essay explores how Laleh Bakhtiar, as a revisionist rhetor, positions The Sublime Quran (2012 English translation) for her audience and complicates epistemic justice for women in the global Islamic exegetical space. Bakhtiar makes two rhetorical moves: merging Islamic tradition and innovation and presenting jihad as a Sufi spiritual “path” toward gender justice. These strategies exemplify how revisionist rhetoric mediates across cultures, disrupts essentialist interpretations, and fosters epistemic justice and gender equity.

Abstract:This study aims to deconstruct Cartesian dualism, which has dominated Western epistemology, particularly in understanding the relationship between the mind, body, and sensory perception, leading to a passive and mechanical view of perception. The research offers a solution from the perspective of holistic Islamic epistemology, grounded in the concept of tawhid (oneness). The main objectives are: (1) to critically analyze the tension between Cartesian dualism and Islamic epistemology using maq??id? exegesis of Qur'anic verses, (2) to formulate an alternative framework based on Islamic tur?th, known as "Enactive Tawhidic Perception," positioning the senses as active agents in constructing reality, and (3) to explore the neuroscientific implications of this model. The qualitative library research method focuses on primary texts such as I?y?’ ‘Ul?m al-D?n by Al-Ghazali, Al-Asf?r al-Arba’ah by Mulla Sadra, and maq??id? exegesis to understand the Qur'anic perspective on perception. The study shows that Islamic epistemology views perception as an integrated activity involving the senses, intellect, and heart as a unified epistemic system, where the senses are not passive but active agents in understanding reality. This research introduces a new paradigm for the neuroscience of spirituality, suggesting that perception can be a means to draw closer to God. In conclusion, this study presents the "Enactive Tawhidic Perception" model, bridging science and spirituality, and enriching contemporary Islamic cognitive philosophy by offering solutions to the fragmentation in understanding sensory perception. Keywords: Dualism Cartesian, Islamic epistemology, Neurosains, Spirituality

Starting from the researcher’s interest in the interpretation of the Quran and in refuting the doubts raised about it, the researcher decided to address a topic related to refuting the doubts found in the interpretation of Surah Al-Baqarah, relying on the methodology adopted by Imam Ibn Uthaymin in his works. The choice of this topic is due to its great importance in clarifying the scientific method of dealing with theological and intellectual doubts facing the contemporary Muslim, as well as the scholarly, critical, and precise dimensions found in Ibn Uthaymin’s interpretation. The researcher aims to highlight Ibn Uthaymin’s efforts in refuting doubts, analyzing their content, clarifying the methods of response he employed, and examining how consistent they are with the Salafi methodology in exegesis. The researcher relied on the analytical inductive approach in dealing with the topic, collecting the passages related to doubts from the interpretation of Surah Al-Baqarah, analyzing them, and extracting the principles and methods used in addressing them. Among the most significant findings reached by the researcher is that Ibn Uthaymin’s approach — may Allah have mercy on him — was characterized by a balance between scholarly precision and clarity in presentation, making his refutation of doubts a scientific model that can be utilized in the fields of Quranic exegesis, creed, and Islamic preaching.

This study investigates the influence of al-Isrā'īliyyāt (Jewish and Christian narratives) in Tafsīr Tarjumān al-Mustafīd, focusing on the first juz' of the Quran. Using a genetic approach, it examines how these narratives were transmitted and integrated into Quranic exegesis, analysing their origins and the impact on interpretations. The study highlights the epistemological significance of these traditions within Islamic scholarship and their role in the development of Quranic interpretation, particularly in the Malay world. The findings offer fresh insights into the synthesis of Jewish and Christian traditions in Islamic exegesis in Southeast Asia.