, therefore, to hear Ḥammāda assert that simply by referring to one of the Sunan Sitta can the storyline of Muḥammad’s life be roughly sketched. 6 Therefore, the present study will scrutinise representative texts from Sunan Sitta to examine, the works and its authorial perspectives on the Qurʾānic
Shaykh Luqman Jimoh
direct bearing on the present study is phonetics, which is the study of the physical aspects of the sounds of speech. Jacqueline, quoting Bauman-Waengler, has given a broader definition of phonetics, as follows: “Phonetics is the study of speech emphasizing the description of speech sounds according to
Gabriel Said Reynolds
is said to have been Bishop of Nejran, but who belonged to a tribe living at Hira in Mesopotamia, whom Mohammed is supposed to have heard preaching in the market at Ukaz. 9 The point of the present paper is not to prove such arguments right or wrong; indeed, I can think of no way to prove that
Thabet Ahmad Abdullah Abu Al-Haj
One of the main ideological and intellectual issues in Islamic studies is related to the connection between the intellect, the unseen and revelation. This article aims to prove the complementary relationship between the reason, unseen and revelation because they are not different from each other. These three concepts are important and they will be discussed through three aspects: the realities of the unseen in the Qur’an, the relationship between the intellect and the unseen; how the intellect needs the unseen; the intellect’s (mind’s) role in understanding the unseen. Furthermore, the author is going to present the efforts Muslim scholars in this domain.
Mohd. Abdul Nasir Abd. Latif and Zulkifli Mohd Yusoff
Dialogue is one of the most important issues in the world because it directly refers to man’s mind. However, the dialogue in the Qur’ān acquires man’s mind to develop faith in Allah. A dialogue process between Gabriel and Prophet Muhammad SAW was the turning point before the first revelation sent to him. In fact, the dialogue appears to be a fundamental tool in communication which it has own strength, and plays a significant role in developing faith and belief. This process, then, moves to the next level of view’s sharing and exchange in which it would achieve better and stronger belief. This paper conducted an analysis which it has proved the Qur’ān strongly emphasized the dialogue process. The result of this paper presented ten elements of the dialogue in the Qur’ān which are comprised of da’wah, conversation/ debate, reading, speech, advise, reminder, instruction, interview-listening and supplication.
Nurul Hidayah Awang, Munirah Abdul Razzak and Mohd Zambri Zainuddin
The issue of stars has fascinated human being since the beginning of history. Star is a celestial object which produces the light through the process which is called nuclear fusion. There are also stars known as companion stars, in which each of them is accompanied by another star. This companion star has more than one star which orbits each other. Thus, this article will discuss more on the theory of a companion star based on the astronomists’ views followed by the translation of the holy Qur’an. The findings show that the companion star is presented by the word al-Shi‘ra’ in the Qur’an as stated in surah al-Najm (53):49. However, the star is scientifically known as Canis Major (Sirius). It’s a companion star of Sirius A and Sirius B. This article is expected to be a very useful future reference for the astronomers.
Halil Rahman Açar
In the present paper, an attempt is made to achieve a novel way of Qur’anic interpretation, which can yield fruitful results in the light of the Qur’anic worldview as well as address related issues. The distinction between the concepts of interpretation (ta’wīl) and exegesis (tafsīr) are taken into account as interpretative activities. The notion of interpretation in this article at times refers to the acts of interpretation in general and other times to a particular kind, i.e. ta’wīl. In addition, it is shown that conceptual analyses are not sufficient to understand the Qur’anic worldview. Conceptual investigations should be regarded as preliminary studies. The underlying assumption of the paper is that one must go beyond theoretical key concepts and terms, investigate the subject matter in the verses and chapters in order to gain a more comprehensive understanding of the Qur’anic worldview for semantic analyses, and further develop a number of general or particular principles. To me, this process is not achievable without theoretical approaches, ideas and logical arguments.
Furthermore, it is obvious that a reader is incapable of construing a work in the desired way due to textual meanings that are implicitly introduced. As such, the paper focuses on several points and offers various answers to problems faced in the interpretative context of the Qur’ān.
Solehah binti Yaacob
Linguistic argumentation is defined by Arab grammarians to mean a formulation of grammatical rules from primary sources using anomaly, consensus, measurement, an argumentation based on circumstances and other rules. The anomaly sources are considered the most authentic references which are the holy Quran, Hadith al-Nabawi and Arabic poetry. This research aims to highlight the different views of Arab grammarians in devising the grammatical rules of the hadith. The authenticity of the Quran is indisputable as its verses are reliable and consistent. However, is there a difference between reliable reading and anomalous reading? Why are grammatical rules which are derived from anomalous Qiraʾat accepted, while the linguistic argumentations resulting from Hadith al-Nabawi are refuted? Why it is accepted in unknown poetry? And why are the argumentation from Quran and Arab poetry not merited and taken as evidence in linguistic argumentation? These questions are answered thoroughly by presenting the evidences and arguments from scholars in the field. An analytical study is being used as an approach to discuss the topic.
Gabriel Said Reynolds
A prominent element of the Qur’ān’s material on the Jews is its report that the Israelites killed prophets sent to them. The Qur’an does not describe the killing of any particular prophet, nor does it attempt to prove in any other way that the Jews have killed the prophets. Instead the Qur’an seems to consider it common knowledge that the Jews have done so as it makes certain interreligious arguments in this light. However, on the basis of the Hebrew Bible the prominence of this theme in the Qur’an hardly makes sense. None of the great prophets in the Hebrew Bible are killed by the Israelites. In the present paper I argue that this theme emerges from the para-biblical traditions which indeed describe how the Jews killed the prophets whom God sent to them. These traditions are found already in Jewish texts, and they lead Christian authors -- including New Testament authors – to connect the Jewish persecution of Christian believers with their earlier persecution of the prophets who predicted the coming of Christ. This connection is prominent in the anti- Jewish literature of the Syriac Christian authors. The manner in which the Qur’an employs the theme of Jews as killers of the prophets is closely related to that literature.
This study conducts a literary analysis of the traditions and comments of al-Tabari with regards to Muhammad’s Night Journey and Ascension is undertaken within the context of al-Tabari’s exegesis of Qur’ān, 17:1. The linguistic particularities of the verse reveal notions of divine agency in the Qur’ān of which the Night Journey is one instance; manifesting the hand of God in the life of Muhammad. The hadith traditions therein as presented by al-Tabari are examined both linguistically and thematically. It becomes apparent, in the case of al-Tabari the Night Journey and Ascension of Muhammad marked a key turning point in his status as a Prophet; requiring a fantastical opening of Muhammad’s chest. Motifs of angelic surgery and the removal of “black spots” from the heart of Muhammad shed further light upon the dogmatic debates surrounding the question of infallibility (al-‘ismah) or immunity from sin as an indicator of Muhammad’s Prophethood. Al-Tabari also, presents traditions rich with imaginative apocalyptic and eschatological motifs which infuse the story of Muhammad’s heavenly journey with extra-historical implications. Al-Tabari concludes his exposition with an insistence on the physicality of Muhammad’s ascension, demonstrating the tension between literalism and symbolism in Qur’ānic exegesis and the hadith tradition.