Salafici w Egipcie i Tunezji w obliczu Arabskiej Wiosny

Author(s): Rachela Tonta,Konrad Pędziwiatr / Language(s): Polish Issue: 3/2014

One of the results of the Arab Spring, both in Egypt and Tunisia, was rise in popularity of the ultraconservative Salafi movement. Despite one-sided media coverage, Salafists cannot be equated only with violence, because the vast majority of its members have taken a quietist approach rejecting not only violence, but any form of political commitment. This does not change the fact, however, that due to the doctrine adopted by Salafists, the boundary between quietism and political activity, and finally the use of violence is not clearly defined. It means that members of the movement, who previously declared themselves to be apolitical, can easily decide to engage in radical actions. The aim of this article is to draw attention to the ideological roots of Salafism, its internal divisions with regard to political commitment, and to analyse the development of the Salafi movement in Egypt and Tunisia before and after Arab Spring. It will also attempt to assess the possible development of this movement in the near future.

Idea sekularyzmu w kontekście cywilizacji islamu

Author(s): Miloš Mendel / Language(s): Polish Issue: 1/2010

Między tradycjonalizmem a nowoczesnością: fundamentalizm islamu

Author(s): Anna Mrozek-Dumanowska / Language(s): Polish Issue: 3/2004

İbn Kesîr’in el-Bidâye ve’n-nihâye’sinin Siyer Kısmında Bazı Sahîhayn Hadislerini Muhteva Tenkidinin Tahlili

Author(s): Mehmet Ali Çalgan / Language(s): Turkish Issue: 1/2024

The purpose of this study is the examination and analysis of Ibn Kathīr’s (d. 774/1373) criticism of Sahihayn ḥadīths with respect to their content in the Sīra section of his history work called AlBidāya wan Nihāya. The subject of the study is Ibn Kathīr’s criticism of twenty Sahihayn ḥadīths using the criteria of conformity/contradiction with the Qurʾān, authentic ḥadīths, reasoning, historical facts and id̲j̲māʿ and his argument that the problems that he could not explain in fourteen ḥadīths were mistakes. The information that Ibn Kathīr provides about the rāwīs’ interventions which make the examined ḥadīths susceptible to content criticism, is also valuable. Seven of the ḥadīths that are in the scope of this study are in both Sahih al-Buk̲h̲ārī and Sahih Muslim, six are only in Sahih al-Buk̲h̲ārī and seven are only in Sahih Muslim. The ḥadīths in both Sahih al-Buk̲h̲ārī and Sahih Muslim include those ḥadīths on the following subjects: the prohibition of the nikah mut’ah in K̲h̲aybar, the intention of the Prophet (pbuh) for ʿumra and ḥad̲j̲d̲j̲, the Prophet throwing away the silver ring, the news of the change of ḳibla reaching Qubāʾ the next morning, the time of the ban on speaking during prayer and the piercing of the wall of Yād̲j̲ūd̲j̲wa-mād̲j̲ūd̲j̲. The ḥadīths mentioned only in Sahih al-Buk̲h̲ārī include those on the following subjects: the realization of Isrāʾ before the revelation, the number of those who participated in the battle of Hamra al-Assad, Saʿd b. Abī Waḳḳāṣ’s entry into Islam, Ali’s allegiance to Abū Bakr, information about the expedition of al-Raji and the omission of the journey to Bayt al-Maqdis in the ḥadīth of the ascension. The ḥadīths mentioned only in Sahih Muslim include those on the following subjects: the number of the participants in the battle of Ḥunayn, the creation of the earth in seven days, ʿAmr b. ʿAbese’s entry into Islam, consultation with Saʿd b. ʿUbāda for the battle of Badr, ṣaḥāba’s complaint about the hot sands, marriage with Umm Ḥabība and the place of the ṣalāt aẓ-ẓuhr during the ʿĪd al-ʾAḍḥā. The method of the study is the examination of the text and comparative analysis of the results among ḥadīth commentators. The result of the study is that for most of the criticized ḥadīths, Ibn Kathīr’s evaluations differ from those of ḥadīth scholars such as Ibn Ḥad̲j̲ar and al-Nawāwī. The importance of the study stems from the fact that Ibn Kathīr’s criticism of the aforementioned Sahîhayn ḥadīths constitute concrete evidence of the statement of the ḥadīth scholars that the authenticity of the isnād does not ensure the authenticity of the matn. In short, it can be observed that Ibn Kathīr’s work successfully reflects his strong critical mentality, original views and extensive scientific knowledge.

MÜŞRİKLERİN PEYGAMBER ALGISI VE HZ. PEYGAMBER’E İFTİRALARI

Author(s): Öznur Hocaoğlu / Language(s): Turkish Issue: 2/2023

In this study, the perception of the polytheists on the Prophet (pbuh), and their slanders against the Prophet were examined within the unity of the Qur’an and Prophetic Biography (Sirah). Based on the Qur’an, the slanders of the polytheists and their answers from the Qur’an, if any, were stated in a comparative manner. In addition to the Qur’an, the reason for their slander was tried to be determined from the sources of Sirah. It is stated that the prophet in the minds of the polytheists was an angel or a prophet supported by angels. If they are going to accept a human prophet, one of the two great famous people of Mecca and Taif were more worthy of prophethood or they claim that if there will be a human prophet like Muhammad, then he must have gardens and wealth. In addition, the polytheists have irrational criteria for prophethood such as if a person was prophet then he should not eat, should not drink and should not go to the bazaars. The polytheists since they did not accept the prophethood of Muhammad, they slandered against him in addition to these requests. In this study, it was emphasized that the polytheists attributed some adjectives to the Prophet such as Ibn Abi Kabsha and Sabii which are not mentioned in the Qur’an, and also some of slanders against him in the Qur'an, such as the mecnun, the soothsayer, the liar and the muallem. The basis of these accusations were politheists’ hope to that people were not influenced by the Prophet and his message and, the fear of the notable polytheists to loose their status quo. However, it is clearly seen that the Prophet’s personality did not fit these attributes, and it is understood by the confessions of notable polytheists such as Walid b Mughira and Abu Jahl.

Percepcja teologiczno-religijnych struktur wyznaniowych a naturalna kreatywna dyspozycja człowieka: perspektywa islamu

Author(s): Mahmut Ay / Language(s): Polish Issue: 1/2024

The Muslim tradition brought secondary and sectarian literature on up- front and made its followers paralyzed by the confines of theological structures de- activating any human potentials bestowed upon them. Any attempt for aesthetic and artistic creativity expressing human emotional capacity could be easily condemned and banned for being against the Sharia law. Thus, human life becomes a subject of thorough surveillance under the light of sectarian, secondary and tertiary, narra- tives. This dilemma creates a conflict between the dynamic human powers of creativ- ity and historically accumulated mindsets. This paper aims at investigating instan- ces of this tension and finding some alternative responses to the problems it poses.

İman ve Küfür Arasında Bir Şahıs: Muattib b. Kuşeyr

Author(s): Öznur Hocaoğlu / Language(s): Turkish Issue: 2/2023

The subject of this article is a person named Muattib b. Kushayr, who lived in the time of the Prophet. Allegations about this person, who was claimed to be a hypocrite (munafiq) because he exhibited some problematic behavior, have been discussed. The fact that Kushayr took part in many historical events and was cited as the reason for the revelation of more than one verse (āyah) made it necessary to evaluate the opinions about him. The study has been conducted with a multidisciplinary approach. By consulting Islamic history, ansāb, tabaqāt, tafsir and hadith sources, narrations providing information about Muattib b. Kushayr were put forward. These (narrations) were analyzed taking into account chronology. In the paper, first, his words and attitudes were analyzed within the framework of the events in which he took part and the verses revealed about him, under the title of "Events That Show That Muattib b. Kushayr was a Hypocrite". Thus, after obtaining holistic information about his personality, the opinion that Muattib was not a hypocrite was evaluated. After that, the conclusion was reached by examining the claim that Muattib was first a hypocrite and then repented.

Ahmed Reşîdî ve Kâdiriyye Tarîkatının Reşîdiyye Kolu

Author(s): Mehmet Emin Bener / Language(s): Turkish Issue: 2/2023

The majority of the Sufi orders, which have their own special ezkar, evrâd, etiquette, and erkan and have survived until today, particularly VI/XII. They were formed over centuries and spread to many parts of the world by dividing into different branches in the historical process. Sufi personalities who belonged to these sufi orders established structures such as dervish lodges and dervish lodges in the regions they reached with great efforts, and they were instrumental in the conversion of many people to Islam. Attributed to its founder, Abdulqadir Geylani, Qadiriyya is one of the most famous of these sufi orders. From the Middle East, especially from Iraq, to Afkaya; It spread over a wide area from Anatolia to the Balkans and China in the east and carried out convent activities with more than fifty branches. The Reshidiyya Sufi Order, which is attributed to Ahmed Reshidi and whose center is in Mosul, is a sect that operates in a wide region from Turkey to India and still has followers in these regions. It can be said that the Reshidiyya Sufi Order, which has its principles and manners, is one of the largest branches of the Qadiriyya. This Sufi order also has relations with the Rifaiyya, Bedewiyya, Desûqiyya, and Suhrawardiyya Sufi Order. Because Ahmed ar-Reshidi, the founder of the sect, is a Sufi figure who received the caliphate from all these sects. Although it is a Sufi order that has spread to this extent in Islamic lands and continues its dervish activities until today, the name of the Reshidiyya sect is not encountered even in the encyclopedic studies conducted in our country on the branches of the Qadiriyya Sufi Order. However, a scholar such as Mollâ Khalil Siirdî, who was mentioned as the "ser ring" in the ijazah ceremonies held in classical madrasahs that continued to be active in Anatolia until today, is one of the caliphs of this order. This humble study has been prepared by making use of the sources obtained through Ahmed ar-Reshidi's last-generation grandchildren after reaching them. With this study, we have been trained in recent times like Ahmed ar-Reshidi, Hz. We will try to introduce a great Sufi figure, who came from the progeny of the Prophet, who devoted his whole life to the task of guidance and who was referred to as the "pole", as well as the principles and manners of the Sufi order he was the founder of.

Tefsir Mukaddimelerinde Mushaf Tarihi Olgusu

Author(s): Fatih Cankurt / Language(s): Turkish Issue: 2/2023

The history of the mushaf, which began with the collection of the verses of the Qur'an in the era of Hazrat Abu Bakr, holds a significant place in terms of the science of qiraat and the methodology of tafsir. It is not possible to say that the subject, which is the focus of Western researchers especially to prove their thesis that the Qur’an is the human word, is popular in our country. At this point, in this study prepared with the aim of contributing to the field, tafsir introductions and mushaf history issues were examined. Many of the tafsir works provide valuable information about the history of the mushaf. In this direction, one of the important works of tafsir, Garāib al-Qur'ān, Tafsīr alKhāzin, Jawāhir al-ḥisān, Fath al-rahmān Rūh al-meānī, Tafsīr al-Marāgī and Tafsīr al-hadīs were analyzed. They constitute the basis of our research because they contain rich information about its history and have not yet been examined in this respect. In this regard, the introductions of the aforementioned commentary works are examined under headings created according to the subjects. First of all, the issue of turning the Qur’anic verses into mushafs during the period of Hazrat Abu Bakr is discussed, and then the principles observed in the mushaf copying activity in the Hazrat Osman period, how many companions were in the commission, the number of mushafs that were copied and sent to the leading towns of the period, and who made the surah arrangement in the mushafs are examined. In addition, information shared about the official mushaf rules and whether these rules must be taken as a basis in the writing of the mushafs is included. Finally, within the context of personal companions’ mushafs, the study delves into the claims, accusations, and debates surrounding the mushafs with Hazrat Osman.

Dârekutnî’nin Teşeyyu‘ İle İtham Edilmesi

Author(s): Metin Tekin / Language(s): Turkish Issue: 2/2023

In the history of Islam, many scholars who have contributed to Islamic sciences both with their works and their thoughts have been attributed to teşeyyuʻ (being inclined to Shi'ism). Dārakutnī (d. 385/995) is one of the scholars who were subjected to this accusation. Dārakutnī, who was considered one of the leading ḥadīth reciters of his period with his strong memory and deep understanding, wrote many works showing his competence in the science of ḥadīth He was also given the title of “Amīr al-mu’minīn fi’l-hadīs”, a title bestowed upon very few people. The background behind Dārakutnī’s accusation of teşeyyuʻ is that he memorized the poems of Sayyid al-Himyerî (d. 173/789), a Shiite poet. In this article, the allegation of teşeyyu' attributed to Dārakutnī has been examined and the information that constitutes the source of the said accusation against him has been examined and whether this accusation has been handled on a solid basis has been examined. As a result of the research conducted on both Dārakutnī’s own words and works and the Ahl al-Sunnah and Shia rijāl literature, it was concluded that the accusation of teşeyyu' directed against Dārakutnī was merely an allegation and was not based on a scientific basis. In the research, the information in the relevant sources was examined and an attempt was made to present the information obtained in an objective manner.

Emîrü’l-Ümerâlık Kurumunun Abbâsî Yönetimine Etkisi

Author(s): Haci Ataş / Language(s): Turkish Issue: 1/2024

The concept of Amīr al-Umarā was used for the first time during the reign of Caliph Umar. This term, which was used to mean "commander-inchief" at that time, denoted a higher rank during the Abbasid period. This institution was used during the Abbasid period to express a title between vizierate and caliphate. However, Amīr al-Umarā had much more authority than the viziers. During the establishment of this institution, the position of vizier continued to exist, but the vizier no longer had any authority. The Caliph transferred almost all his authority and responsibility to Amīr al-Umarā. The reason for the emergence of this institution, equipped with enormous powers, was to restore the political and economic stability that had been lost throughout the country. Founded by Caliph Rāzī (d. 329/940) in the midtenth century, this institution continued its existence for about ten years. Charismatic leaders of the period such as Ibn Rāik (d. 330/942), Bajkam (d. 329/941) and Tuzun (ö. 333/945) were appointed with the authority of Amīr al-Umarā. In this study, an answer was sought to the question of whether this institution, which was established to end the bad situation in the country, could provide the expected function. How did Amīr al-Umarā, equipped with extraordinary powers, contribute to political and economic stability? As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. As a result of the research, it was seen that amīrs who were assigned with high expectations could not show the success expected from them. Worse still, due to the struggle to become Amīr al-Umarā, the Abbasids came to a point where it looked back to its old days.

İmam Mâtürîdî’nin Şiîlik Eleştirisi: Bedâ Düşüncesi Örneği

Author(s): Yusuf Koçak / Language(s): Turkish Issue: 2/2023

The concept of Badā, meaning that an event predicted by Allah will occur in a certain way and then occur in another way, is one of the most controversial topics among the religious sects of Islam. Our study focuses on Imam Māturīdī's approach to the verses he interpreted while attempting to establish the belief in Badā held by the Shiites. Our aim is to bring forth what method Imam Maturidi used to interpret the relevant verses and how he rejected the method used by the Shiites in interpreting the Badā verses. The views of Imam Māturīdī, a scholar of the Ahl al-Sunnah, on this understanding, which is one of the characteristic features of the Shiites, are very important for the History of Islamic Sects discipline. We can see the reflections of Badā concept understanding in Imam Mâtürîdî in the Tafsir book he wrote. For this reason, our study is framed within the framework of Imam Mâtürîdî's work Teʾvîlâtü'l-Ḳurʾân. While Imam Mâtürîdî highlights his own ideas in Teʾvîlâtü'l-Ḳurʾân, he also addresses the concepts of other sects from time to time. In this sense, one of the topics he deals with is understanding of Badā. In his commentary he clearly rejects the Shiite understanding of Badā. He did not adopt the way of interpreting the verses to support the Shia belief in Badā, but interpreted the relevant verses in a completely deferent way. In doing so, he showed that he thought differently than the Shiites.

Memlük Ulemâsından Şümünnîler ve Hadis Usulü Çalışmaları

Author(s): Zübeyde Özben Dokak / Language(s): Turkish Issue: 2/2023

The subject of this article is the father and son Shumunnis, who lived in Cairo during the Mamluk period and contributed to the field of hadith methodology. Kamal al-Din al-Shumunni and his son Taqi al-Din al-Shumunni grew up and acted in one of the brightest scientific periods of Islamic history and in an important scientific environment. In this study, firstly the lives and scientific personalities of Shumunnis, one of whom belongs to the Maliki sect and the other to the Hanaf sect, are discussed, and then their studies in the field of hadith methodology are examined. Shumunnis had teacher-student relationships with important hadith scholars of the period such as Iraqi, Zarkashi, Ibn Hajar, Sakhawi, Suyuti. Kamal al-Din al-Shumunni wrote the first commentary of Ibn Hacer's Nuhbetu'l-fker, which is one of the classical works of hadith methodology. His son Taqi al-Din al-Shumunni was the teacher of two important hadith scholars of the period, Sakhawi and Suyuti.In the article, a total of five hadith methodology studies, four of which belong to Kamal al-Din al-Shumunni and one of which belongs to his son Taqi al-Din al-Shumunni, are analyzed. While examining these studies, issues such as the correct attribution of the works to the authors, the purposes of writing, the method, the influence of the authors' sects on their views on the hadith methodology, their sources, and the impact on subsequent hadith methodology studies were discussed.

Müslümanlarda Tarih Yazıcılığının Teşekkül Dönemi (M. 7.-10. Yüzyıllar)

Author(s): Abdulkadir Macıt / Language(s): Turkish Issue: 1/2024

The formation period of Islamic historiography covers the first three centuries of Islam. During this period, Muslims made a very important contribution to historiography, especially by expanding the types of historiography around four main categories: sirah and maghazi, general, specific and city/regional histories. In this way, Muslims have made a breakthrough in historiography in world history. Research into historical writings predating Islam sheds light on the depiction of other societies and Arabs, while also elucidating the distinct reasons and features underlying the evolution of historical writing within the Islamic tradition. It becomes increasingly evident that Islamic historiography evolved with a unique emphasis on integrating previous knowledge, reflecting the framework of the Islamic faith. The Medina and Kufa schools are suggested to have spearheaded this development, outlining the framework for Islamic historiography in four primary classifications. These examples not only identify the categories within the formative era but also elucidate the methods and fundamentals of historiography. The aim of this study is to dispel the prevailing defeatist mind-set among Muslims and challenge the misconception that they have had no impact or contribution to historical writing by reconnecting them to the roots of their own historical tradition. This approach will enable Muslims to transcend both Western historical narratives and fiction, as well as the limiting and oversimplified perspectives they entail. It is the historiographical principles, experiences, and knowledge of Islam that will provide an avenue for liberation from contemporary constraints.

II. Abdülhamid Dönemi Irak’ında Şiîliğin Yayılma Dinamikleri

Author(s): Ümit Erkan / Language(s): Turkish Issue: 1/2024

The Shiite presence in Iraq is linked to a series of important events throughout history. Periods such as the Umayyads, Abbasids, the Buwayhids, the Seljuks, the Mongols and the Safavids shaped the religious and political structure of the region. In particular, the Safavids’ adoption of Shi’ism as the official sect and their efforts to spread this sect were influential in the transformation of the sectarian structure in the region. During the Ottoman period, the policies of Abd al-Hamīd II aimed to consolidate Islamic unity and the authority of the Ottoman caliphate. However, the presence and influence of the Shiite population caused some difficulties in the implementation of these policies in Iraq. The reasons for the spread of Shi’ism in Iraq include demographic changes, the influence of the Safavids, Qajars and regional religious dynamics. In addition, the lack of education in the region and some policies of the Ottoman administration also paved the way for the spread of Shi’ism. In this context, the attempts to prevent the spread of Shi’ism in Iraq during the reign of Abd al-Hamīd II have an important place in understanding the Ottoman Empire’s efforts to direct the religious and sectarian structure in the region, and a detailed examination of this situation constitutes the main purpose of our research. The scope of the research covers the period of Abd al-Hamīd II’s reign (1876-1909) and focuses specifically on the demographic, social and religious changes in Iraq. The research utilizes primary sources from the Prime Ministry Ottoman Archives and contemporary literature on Shi’ism. The methodology is based on document analysis and historical interpretation. Overall, the study reveals Ottoman efforts to manage religious diversity in the region.

Muhammed el-Yedâlî’nin ez-Zehebu’l-İbrîz fi Tefsir-i Kitâbillâhi’l-Azîz Adlı Eserinde Ulûmü’l-Kur’an

Author(s): Eyyüp Genç,İbrahim Görener / Language(s): Turkish Issue: 34/2024

The study of the history of tafsir is not merely a historical account of the lives of mufassirs. It encompasses a variety of informative insights such as the methodologies employed, the nuances among these methods, the preferences of mufassirs in utilizing these methodologies, the progress or regression of tafsir in different geographical regions, and the reasons behind these developments. This article is a study focused on the inclusion of Muhammad Said al-Yadali within the history of tafsir. Al-Yadali was a scholar from the Qibla region of Mauritania in the late 17th century, who was well-versed in the disciplines of tasawwuf, tafsir, fiqh (Islamic jurisprudence), usul (principles of Islamic jurisprudence), and seerah (the life of the Prophet Muhammad). His work, "az-Zahabu'l-Ibriz fi Tafsiri Kitabillahi'lAziz," holds the distinction of being the first tafsir written in Mauritania. Early works have both advantages and disadvantages. The advantage of his study lies in its originality for the region, setting a precedent for future scholars to follow. Al-Yadali pioneered the field of tafsir in his locality. The disadvantage, however, is the absence of prior tafsir works in the area, which limits the critical perspectives. AlYadali’s tafsir not only features ishari (allegorical) interpretations but also includes methods from both riwayat (narrative) and dirayat (reasoning) approaches. The work frequently references Ulum al-Qur'an (Sciences of the Qur'an). In the study, aspects of the Qur'anic sciences, especially i'jaz al-Qur'an (the inimitability of the Qur'an), asbab al-nuzul (occasions of revelation), and nasikh wa mansukh (abrogation) are notably emphasized. According to Yadali’s preference, asbab al-nuzul should be used, but the narrations pertaining to the reasons for revelations must be critically evaluated. The knowledge of nasikh wa mansukh (abrogating and abrogated verses) is considered essential in tafsir and must be utilized. The mufassir strongly criticizes those who deny the presence of abrogation in the Qur'an. The issue of i'jaz al-Qur'an is specific to the literary style of the Qur'an. The miraculous nature of the Qur'an is understood when the eloquence becomes apparent through the degradation caused by the alteration of any of its words. When possible, Yadali groups ayahs in sets of five for commentary. His tafsir methodology begins with a lexical analysis of words, followed by references to hadith, extensive use of Arabic poetry, and employing the sciences of rhetoric—ma'ani (meaning), bayan (exposition), and badi' (rhetorical embellishments). He also mentions opinions that he believes to be right or wrong and includes discussions on both fiqh and aqidah (creed) topics extensively in his tafsir. Being the first tafsir written in Mauritania, Yadali diligently employs the most prominent sources and methods of tafsir scholarship in his work.

Reception of Muslims to the Ḥadīth Prohibition of Praying for NonMuslim Spirits in a Multi-Religious Society

Author(s): Kasman Kasman,Makhrus Makhrus,Arief Budiono / Language(s): English Issue: 4/2024

Prophet Muḥammad was not allowed to pray for his mother’s spirit. Based on this ḥadīth, scholars generally prohibit Muslims from praying for non-Muslim spirits. However, not all Muslims are in line with the general views of these scholars, especially those who live in a multi-religious society. This paper aims to investigate the reception of Muslims in a multi-religious society towards the ḥadīth prohibiting praying for non-Muslim spirits. There were two substances studied here: the model of Muslim reception of the ḥadīth prohibiting praying for non-Muslim spirits, and the factors that influenced it. By using a qualitative descriptive method, we found that: first, they generally perceived it in a negotiated decoding position, which prohibits praying but does not prohibit attending prayers for non-Muslim spirits. We also found Muslims with an oppositional decoding position, which allows praying for and attending events to pray for non-Muslim spirits; and some perceived it in a dominant decoding position, which forbids praying and attending events to pray for non-Muslim spirits. Second, life experiences and beliefs may have influenced the occurrence of differences in the reception of Muslims in this multi-religious society

Interpretative Differences Between the Interpreters of the Seventh Century AH in the Second Part of Surat Al-Baqarah from Verse 142 to Verse 146

Author(s): Samar Radam Haraj,Abdul Qader Abdul Hamid Abdul Latif / Language(s): English Issue: 4/2024

Objectives: To identify the approaches of the interpreters in the seventh century AH; by studying their sayings and evidence by studying their sayings and evidence, and thus it is possible to identify the value of their interpretations, and the features of each interpretation, as it is the ultimate goal that a student of knowledge cannot do without, and to collect the sayings of the interpreters of the seventh century AH in interpretation in one place, in which the difference occurred in the second part of the Holy Quran from verse 142 to verse 151.Mentioning the definition of research terms, mentioning the reasons for the difference, and the difference between it and the disagreement, and as for what pertains to studying the interpretive differences, I mentioned the verse in which the disagreement occurred written in the Ottoman script, and writing the verse number, and if two issues were mentioned in the verse, this would be noted, with the presentation of all the sayings mentioned in the interpretation of the disputed verse from all the interpretations that I relied on in the text of this researchAmong the most important findings of the research; There are differences from the viewpoints of interpreters, as the reader of interpretation books finds that most of the verses of the Holy Quran can bear several interpretations that the interpreters have addressed, and showing the different benefits, in order to achieve correctness and avoid the statements that the enemies of Islam wanted to enter into the field of differences to challenge the Book of God Almighty.The scholars of the seventh century AH paid great attention to the Holy Quran, memorization, study, and interpretation, and God Almighty prepared to serve His precious book men who devoted themselves to serving the Book of God in all its various sciences.

Suggestive and dynamic Discourse in the Holy Qur’an: A study between the Meccan and Madinah Revelations

Author(s): Waseem Abbas Kadhim,Jabbar Kadhim Al-Mulla / Language(s): English Issue: 4/2024

The research shed light on one of the phenomena of language and its connotations, which is: (suggestion and dynamic) within the utterance. This phenomenon has been shown to have a presence in the Qur’anic text, and the reason for this presence and the basis for that phenomenon is in the Qur’an. Since the latter constitutes the highest rhetorical and declarative value in our hands today from the time of revelation to the present time, it is natural for it to witness a high use of language styles and vocabulary in its texts.The research follows up on the phenomenon of (suggestion and dynamic) within the Qur’anic discourse in general and its transformations between the Meccan and Madinah revelation discourse in particular. The last entry (Meccan and Madinah) is the mainstay of the research and its main tributary. This restriction took the form of a single use of a word with a different inflection and dynamic, which makes the Qur’anic text, in its sensual language, consistent with the situation, the moment, the environment, and the addressee, through which it keeps pace with the described situation and the point that the addressee seeks to convey to the minds of the addressees in particular. The Qur’an deals with the two environments of revelation, each with a specific situation and different understanding. Thus, this discourse led to the presence of a dynamic, suggestive discourse for each stage of the revelation (Mecca and Medina) that reflects the environment that embraces the discourse and its positions. The researcher was required to develop a hypothesis that was consistent with the framework of the study, investigate the occurrences of the phenomenon, analyze the motives and reasons behind it, and study the diversity in this discourse between the two revelations.

Islamic Jurisprudence and Ethics: A Study Based on Al-Ghazali’s ‘Iha’y ‘Ūlūm Ḍḍin

Author(s): Abdelhamid Raki,Mustapha Agli,Ahmed Laklimi,Noreddine Choubed / Language(s): English Issue: 7/2024

Our purpose in this paper is to show the interrelation between Islamic jurisprudence as a science that contains high values and ethics. The impetus of this research is the two causes, the first is the absence of this relation in most of the Islamic literature, especially in the history of jurisprudence, and the second is the direct elimination of the Islamic thought in the ethical scope by the Western researchers in their contemporary studies. The author of this paper based on the heritage of al-Ghazali (d. 505 AH- 1111 CE), especially in his masterpiece ‘Iha’y ‘ūlūm ḍḍin.