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[Exegesis of Sūrat al-Fatḥ by the scholar Muḥammad Abū al-Surūr al-Bakrī al-Ṣiddīqī (d. 1007H/1598 CE)]
Volume Editor:
هذا الكتاب عبارة عن تحقيق علمي لـ«تفسير سورة الفتح» للمفسّر محمّد أبي السرور البكريّ الصدّيقيّ، العلّامة الصوفيّ المصريّ البارز في القرن السادس عشر للميلاد. يشمل هذا الكتاب أيضًا السيرة الذاتيّة للمفسّر وأسرته، آل البكريّ الصدّيقيّ. يعتمد هذا الكتاب على مخطوطةٍ تُوجد النُّسخة الأَصليّة لها في المكتبة السُّلَيْمانيّة في إسطنبول. يمثّل هذا التفسير مدرسةً في الفكر الإسلاميّ لم يُكتَب عنها كثيرًا والتي اهتمّ بها في ذلك العصر العُلماء بتأييد سلاطين الخلافة العثمانيّة. يقدّم الكتاب النصّ العربيّ الأصليّ للمخطوطة مع تحقيق وتعليق، إضافةً إلى ملخّص باللغة الإنجليزيّة.
This is a scholarly edition of Muḥammad Abū al-Surūr al-Bakrī al-Ṣiddīqī’s Exegesis of Sūrat al-Fatḥ. Al-Ṣiddīqī was a prominent Sufi scholar in Ottoman Egypt in the 16th century. The edition includes a biography and family history of its author. The book is based on a unique manuscript found in the Süleymaniye Library in Istanbul and represents a lesser-explored philosophical school of thought within Islam, which enjoyed the patronage and endorsement of the Ottoman caliphate of the time. It presents the original Arabic text and a commentary in Arabic, as well as an English introduction.
[Exegesis of Sūrat al-Fatḥ by the scholar Muḥammad Abū al-Surūr al-Bakrī al-Ṣiddīqī (d. 1007H/1598 CE)]
Volume Editor:
هذا الكتاب عبارة عن تحقيق علمي لـ«تفسير سورة الفتح» للمفسّر محمّد أبي السرور البكريّ الصدّيقيّ، العلّامة الصوفيّ المصريّ البارز في القرن السادس عشر للميلاد. يشمل هذا الكتاب أيضًا السيرة الذاتيّة للمفسّر وأسرته، آل البكريّ الصدّيقيّ. يعتمد هذا الكتاب على مخطوطةٍ تُوجد النُّسخة الأَصليّة لها في المكتبة السُّلَيْمانيّة في إسطنبول. يمثّل هذا التفسير مدرسةً في الفكر الإسلاميّ لم يُكتَب عنها كثيرًا والتي اهتمّ بها في ذلك العصر العُلماء بتأييد سلاطين الخلافة العثمانيّة. يقدّم الكتاب النصّ العربيّ الأصليّ للمخطوطة مع تحقيق وتعليق، إضافةً إلى ملخّص باللغة الإنجليزيّة.
This is a scholarly edition of Muḥammad Abū al-Surūr al-Bakrī al-Ṣiddīqī’s Exegesis of Sūrat al-Fatḥ. Al-Ṣiddīqī was a prominent Sufi scholar in Ottoman Egypt in the 16th century. The edition includes a biography and family history of its author. The book is based on a unique manuscript found in the Süleymaniye Library in Istanbul and represents a lesser-explored philosophical school of thought within Islam, which enjoyed the patronage and endorsement of the Ottoman caliphate of the time. It presents the original Arabic text and a commentary in Arabic, as well as an English introduction.
Contemporary Philosophical Perspectives in Turkey on the Understanding and Interpretation of the Qur’an
The Turkish market of Qur’anic translations and studies is exceedingly oversaturated. Critics find some of these lacking in proper hermeneutical judgment, impelling them to reflect on the conditions of judicious Qur’anic exegesis. These reflections have remained relatively unexplored in English academic literature. In Critical Hermeneutics, Çelik explores and compares the hermeneutical philosophies of three Turkish intellectuals, namely Alpyağıl, Cündioğlu, and Öztürk. By exploring their philosophical views on subjectivity and objectivity in the context of interpreting the Qur’an, Çelik draws major implications for reading the Qur’an in new and different ways.
Contemporary Philosophical Perspectives in Turkey on the Understanding and Interpretation of the Qur’an
The Turkish market of Qur’anic translations and studies is exceedingly oversaturated. Critics find some of these lacking in proper hermeneutical judgment, impelling them to reflect on the conditions of judicious Qur’anic exegesis. These reflections have remained relatively unexplored in English academic literature. In Critical Hermeneutics, Çelik explores and compares the hermeneutical philosophies of three Turkish intellectuals, namely Alpyağıl, Cündioğlu, and Öztürk. By exploring their philosophical views on subjectivity and objectivity in the context of interpreting the Qur’an, Çelik draws major implications for reading the Qur’an in new and different ways.
It is a well-established fact nowadays that modernity impacts Islam, but there has not been much focus on how modernity impacts the Qur’ān, the foundational text of Islam and the verbatim word of God. This book argues that the early Muslim Qur’ān translations into English are attempts to reconcile the Qur’ān with modernity by producing translations that encompass modern concepts and interpretations of the Qur’ān. Are these modern concepts and interpretations valid or they alter the word of God? This is the main question that the book attempts to answer, particularly that these early translations have affected and still affect Qur’ān translation.
It is a well-established fact nowadays that modernity impacts Islam, but there has not been much focus on how modernity impacts the Qur’ān, the foundational text of Islam and the verbatim word of God. This book argues that the early Muslim Qur’ān translations into English are attempts to reconcile the Qur’ān with modernity by producing translations that encompass modern concepts and interpretations of the Qur’ān. Are these modern concepts and interpretations valid or they alter the word of God? This is the main question that the book attempts to answer, particularly that these early translations have affected and still affect Qur’ān translation.
Abstract
Ḥadīth scholars excelled in continuing the efforts of their precedents by; completing their unfinished work, making up for missed ones, or by fathers completing their sons’ unfinished work; a noble service from the eldest to the books of the youngest. The first scholar known for this is Thābit bin Ḥazm al-Saraqusṭī who completed his son’s Qāssim unfinished book (al-Dalāʾil), when Qāssim died before completing it. This book is not only considered as the most valuable one among Gharīb al-Ḥadīth books in Andalusīya but, as one of the most important books in Gharīb al-Ḥadīth in general. The author based his book al-Dalāīyl on the previous work of Abī Ūbayd al-Qāssim bin Sallām and Ibn Qutayba’s known books in Gharīb al-Ḥadīth, adding to what they’ve missed. He followed their methodology starting with al-Ḥadīth al-Marfoūʿ, followed by al-Mawqūf, then al-Maqṭūʿ, and maintained the precursor’s approach in referencing. Several scholars benefited enormously from this book and classified it among their valued resources. Thābit bin Qāssim bin Thābit – the grandson – was the key narrator for this book, assisting in its spread.
Abstract
Human Intellectual Rights in the Qurʾan is a necessary extension of its respect for the value of human beings. It is regarded as an instrument with the primary purpose to guide one to happiness in this world and the Hereafter. Based on the belief that Islam is a religion applicable to all in every circumstance, we selected Sample of Qurʾanic verses to illustrate how Islam perceives and defends intellectual Rights. The study aims to clarify the types of intellectual rights that Qurʾan granted to humans and to be a direct response to those who perceive Islam as a religion of repression, inertia, and hyperbole. The author notes that the freedoms admitted in the Qurʾan are not absolute, but constrained by methodological and moral principles, taking into consideration the interests of the individual and the community while also avoiding extremism and negligence. The study’s comparison between the freedoms granted by the Qurʾan to Intellectual Rights and such as exist in the Universal Declaration of Human Rights, is based on rational standards, and not only on religious texts. This is achieved by identifying the theoretical and practical applications of the freedom of Intellectual Rights in the Qurʾan and Universal Declaration of Human Rights, and their implications. The study found that the Universal Declaration of Human Rights failed to achieve human dignity and preserve communities’ rights and freedoms due to its insistence of the absolute freedom of thought, belief, and expression. Such freedoms were not subject to controls and were not provided with direction. The theoretical grounds upon which these freedoms were articulated were flawed leading to gross abuses in practical reality.
Abstract
Copying Mashaf Al-Quran with handwriting became a tradition of the Malay community once upon a time as a vehicle for the spread of Islam in the archipelago. As a result, the scientific heritage of the Islamic community in the form of manuscripts or printed materials produced with high quality. Therefore, this article’s purpose is to elucidate the history of the al-Quran manuscript writing in Indonesia, and also explain in detail about the history of al-Quran manuscript writing in Madura besides the focuses on the codicology found in al-Quran manuscript MSS 4322 which has been collected in the National Library of Malaysia. This study uses a qualitative approach with philological methods. The findings show that the history of the writing of the Qurʾan in Madura took place in line with the arrival and spread of Islam in the region of Madura in the 15th century AD. Based on the codicological analysis it was found that this manuscript came from the country of Madura, Indonesia. This is because it was written in the manuscripts that Pangeran Jimat was ruler of Madura in the 18th century AD. The writing uses daluang paper with a naskhi style writing model. This research shows that the rasm used in the mashaf tends more to rasm Imlaʾi. The beautiful illumination is with the drawing of spiral leaves as a result of a combination of various colors. The findings show that the author submits a proposal so that this manuscript can be digitized as a scholarly heritage so that it will last for a long time and help the community to more easily access it in a digital form that is sustainable in nature. In conclusion, this manuscript of the Qurʾan is a masterpiece that will enhance the dignity and writings of previous scholars academically and more authoritatively to the digital generation, especially in the field of the Qurʾan.
Abstract
Gen Z is a group of people who are more inclined towards virtual communication. This inclination has been influenced by their dependency on the smart phone and social media that results in internet addiction. Without realising it, their interpersonal communication skills are affected which among others is active listening (AL). Gen Z was found to have difficulty practicing an effective listening process when interacting with others face-to-face as the focus was more directed towards the device. To overcome this issue, references from the al-Quran on AL has been analysed with a focus on the element of mind building with listening (MBL). This research uses the qualitative method and data collected are from the books of exegesis that discusses this component of MBL and literature from previous research. A total of six verses of the Quran themed ‘
Abstract
It is undeniable that Religion and tradition have been a highly discussed discourse from the past up to the present day. Interpretation of the Qurʾan is one essential aspect of religion that serves not only as a way of understanding its doctrines, but also as a media controlling local beliefs and practices. This article is aimed at analyzing Šeḫ Muḥammad Aršad’s interpretation of theology-verses quoted to support his theological ideas in his Tuḥfat al-Rāġibīn. Employing trans-disciplinary approaches consisting of Quran interpretation as distinction between interpretation (tafsīr) and application (taṭbīq), and post-colonial criticism of the high-low tradition category, it concludes that first, Šeḫ Aršad’s treatment of the Qurʾanic verses does not prove that he freely interpreted the Qurʾan the way he wanted, but he applied the given verse-interpretation, and this method constitutes a partial interpretation of theology-verses; second, that such use interpretation method, in his perceived innovations, coupled by his position in the Sultanate of Banjar, was projected to purify, the perspective of Ahl al-Sunna wa-l-Jamāʾa, from some local traditions, such as manyanggar banua and mambuang pasilih.
Abstract
The Qurʾanic interpretations tend to identify the main idea of sūra Yāsīn (Q. 36) as a resurrection at the doomsday. There is a lack of understanding of its cultural symbols. Meanwhile, the structures of the surah contain some symbolic signs that need to be decoded. This study aims to examine the symbolic meanings of Q. 36 and its relevance to the social life. Employing the structural semiotic theory, the study concludes that Q. 36, in connotative level, consists of the positive characters of humans. The surah gives a warning of the negative characters of humans in the theological and social relationship. In other words, Q. 36 fundamentally contains the symbolic meanings of social ethics. The study shows that the Qurʾanic text is a representative part of the larger context. It is a symbolic medium that represents a cultural meaning. Therefore, not only the structural meaning but also the cultural symbolic meaning are worth of further scrutiny.