Wahab, Abdul (1997) a Study of Surat Al-A'raf : Development in Tafsir Studies
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Bibliography Archival Sources Ars¸ivi, Bas¸bakanlık Osmanlı (BOA) FO 195/237; 1841 FO 248/114 India Offi ce G/29/27. In Arabic Afghani, Ahmad al-. Sarab fi Iran: Kalima Sari‘a hawla al-Khumayni wa-Din al-Shi‘a, n.p., 1982. ‘Alawi, Hasan al-. Al-Shi‘a wal-Dawla al-Qawmiyya fi al-‘Iraq 1914–1990, n.p., 1990. Alusi, Shukri al-. al-Misk al-Adhfar, Baghdad: al-Maktaba al-‘Arabiyya, 1930. Alusi, Shihab al-Din Mahmud al-. Al-Tibyan fi Sharh al-Burhan, 1249/1833. Amin, Muhsin al-. A‘yan al-Shi‘a, Sidon, vol. 40, 1957. Bahr al-‘Ulum, Muhammad Sadiq. “Muqaddima,” in Muhammad Mahdi b. Murtada Tabataba’i, Rijal al-Sayyid Bahr al-‘Ulum al-Ma‘ruf bil-Fawa’id al-Rijaliyya, Najaf: n.p, 1967. Din, Muhammad Hirz al-. Ma ‘arif al-Rijal fi Tarajim al-‘Ulama’ wal-Udaba’, Najaf, vol. 1, 1964–1965. Dujayli, Ja‘far (ed.). Mawsu‘at al-Najaf al-Ashraf, Beirut: Dar al-Adwa’, 1993. Fahs, Hani. Al-Shi‘a wal-Dawla fi Lubnan: Malamih fi al-Ru’ya wal-Dhakira, Beirut: Dar al-Andalus, 1996. Hamdani al-. Takmilat Ta’rikh al-Tabari, Beirut: al-Matba‘at al-Kathulikiyya, 1961. Hawwa, Sa‘id. Al-Islam, Beirut: Dar al-Kutub, 1969. ———. Al-Khumayniyya: Shudhudh fi al-‘Aqa’id Shudhudh fi al-Mawaqif, Beirut: Dar ‘Umar, 1987. ———. Hadhihi Tajribati wa-Hadhihi Shahadati, Beirut: Dar ‘Umar, 1988. Husri, Sati‘ al-. Mudhakkirati fi al-‘Iraq, 1921–1941, Beirut: Manshurat dar al- Tali‘a, 1967. Ibn Abi Ya‘la. Tabaqat al-Hanabila, Cairo: Matba‘at al-Sunna al-Muhammadiyya, 1952. -
God Gave Adam and Eve a New Son, Seth. Genesis 4:25
God gave Adam and Eve a new son, Seth. Genesis 4:25 © GCP www.gcp.org Genesis 4 35 OK to photocopy for church and home use God gave Adam and Eve a new son, Seth. Genesis 4:25 Let’s Talk ASK Adam and Eve sinned against God. But God made a promise to take care of their sin. What did God promise? SAY He promised to send a Savior. God had a wonderful plan to send someone many years later from Eve’s family line who would pay for Adam and Eve’s sin and the sin of all God’s people. SAY First, God gave Adam and Eve two sons, Cain and Abel. Abel trusted God, but Cain did not. Cain killed Abel. ASK Some time later, God gave Adam and Eve a new son. What was his name? SAY God gave Adam and Eve a new son named Seth. Many years later, Jesus, God’s promised Savior, was born into Seth’s family line. God always keeps his promises! Let’s Sing and Do ac Bring several baby blankets or towels to class. Give each child a blanket. Do tr k Preschool these motions as you sing to the tune Here We Go Round the Mulberry Bush. 46 Vol. 2 CD 1 God made a promise to Adam and Eve, 2 Adam and Eve had baby Seth, Adam and Eve, Adam and Eve. Baby Seth, baby Seth. God made a promise to Adam and Eve— Adam and Eve had baby Seth— He promised to send a Savior! God would keep his promise! (wave blanket overhead, like a praise banner) (spread blanket, lay picture on it) 3 Through Seth’s family, Jesus came, 4 We believe God’s promises, Jesus came, Jesus came. -
Academic Journal of Scientific Miracles, Vol
Academic Journal of Scientific Miracles, Vol. 37 No. 4 PP 57-77 ISSN: 2356-9816 & doi:10.19138/miracles.37.4 Original Research INSIGHT INTO THE CONTEMPORARY INTERPRETATION OF QUR'ANIC AYAT OF NATURAL SCIENCES: DISCUSSION AND DEBATE Karem Ghoneim Faculty of Science, Al-Azhar University, Cairo, Egypt. Email: [email protected] Received 2016-05-05; revised 2016-09-01; accepted 2016-09-05; Published 29th Dhul Hijjah, 1437 A.H. (2016-10-01) Abstract The Qur'anic exegesis necessarily involves two very significant issues: the wide diversity of opinion among the commentators and the question whether the ayat related to nature can be justifiably explicated in the light of modern science. In fact, these issues have for long been a subject of great discussion and debate. The first group of Muslim scholars do not subscribe to the opinion that ayat related to nature (in the Qur'an) can be justifiably explained scientifically. On the other hand, the second group subscribes to the opinions that modern science may justifiably be used for the Qur'anic interpretation. Objective of the present article was mainly to discuss the opinions and arguments of the two divergent or contradictory groups at length and also to attempt to find out measures to settle the issues raised by them. Also, the present article provided some examples illustrating that Qur'anic interpretation is not the monopoly of a scholar or of a particular generation. The more the knowledge grows and the culture, skill, and technology develop the more the grandeur of the meaning and the reason behind the miracle latent in the ayah of the Qur'an is revealed. -
Eve's Answer to the Serpent: an Alternative Paradigm for Sin and Some Implications in Theology
Calvin Theological Journal 33 (1998) : 399-420 Copyright © 1980 by Calvin Theological Seminary. Cited with permission. Scholia et Homiletica Eve's Answer to the Serpent: An Alternative Paradigm for Sin and Some Implications in Theology P. Wayne Townsend The woman said to the serpent, "We may eat fruit from the trees in the garden, but God did say, `You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die. "' (Gen. 3:2-3) Can we take these italicized words seriously, or must we dismiss them as the hasty additions of Eve's overactive imagination? Did God say or mean this when he instructed Adam in Genesis 2:16-17? I suggest that, not only did Eve speak accu- rately and insightfully in responding to the serpent but that her words hold a key to reevaluating the doctrine of original sin and especially the puzzles of alien guilt and the imputation of sin. In this article, I seek to reignite discussion on these top- ics by suggesting an alternative paradigm for discussing the doctrine of original sin and by applying that paradigm in a preliminary manner to various themes in the- ology, biblical interpretation, and Christian living. I seek not so much to answer questions as to evoke new ones that will jar us into a more productive path of the- ological explanation. I suggest that Eve's words indicate that the Bible structures the ideas that we recognize as original sin around the concept of uncleanness. -
Prophets of the Quran: an Introduction (Part 1 of 2)
Prophets of the Quran: An Introduction (part 1 of 2) Description: Belief in the prophets of God is a central part of Muslim faith. Part 1 will introduce all the prophets before Prophet Muhammad, may the mercy and blessings of God be upon him, mentioned in the Muslim scripture from Adam to Abraham and his two sons. By Imam Mufti (© 2013 IslamReligion.com) Published on 22 Apr 2013 - Last modified on 25 Jun 2019 Category: Articles >Beliefs of Islam > Stories of the Prophets The Quran mentions twenty five prophets, most of whom are mentioned in the Bible as well. Who were these prophets? Where did they live? Who were they sent to? What are their names in the Quran and the Bible? And what are some of the miracles they performed? We will answer these simple questions. Before we begin, we must understand two matters: a. In Arabic two different words are used, Nabi and Rasool. A Nabi is a prophet and a Rasool is a messenger or an apostle. The two words are close in meaning for our purpose. b. There are four men mentioned in the Quran about whom Muslim scholars are uncertain whether they were prophets or not: Dhul-Qarnain (18:83), Luqman (Chapter 31), Uzair (9:30), and Tubba (44:37, 50:14). 1. Aadam or Adam is the first prophet in Islam. He is also the first human being according to traditional Islamic belief. Adam is mentioned in 25 verses and 25 times in the Quran. God created Adam with His hands and created his wife, Hawwa or Eve from Adam’s rib. -
Keutuhan Metodologi Ilmuwan Hadis Ahli Sunnah Wal Jamaah Dalam Bidang Akidah
Prosiding Seminar Kebangsaan Asyairah Ahli Sunah Waljamaah 3.0 (SUNNI 2019) Melestarikan Warisan Pemikiran Salaf dalam Masyarakat Malaysia 21 Disember 2019 | Kompleks Tun Abdullah Mohd Salleh (43.101), Universiti Kebangsaan Malaysia. © Pusat Kajian Usuluddin dan Falsafah, Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia, Bangi, Selangor. http: //www.ukm.my/sunni/ Keutuhan Metodologi Ilmuwan Hadis Ahli Sunnah Wal Jamaah Dalam Bidang Akidah DR. MOHD. KHAFIDZ BIN SORONI Institut Kajian Hadis dan Akidah, Jabatan al-Quran dan al-Sunnah, KUIS Abstrak Dalam perdebatan teologi Islam, pelbagai aliran muncul mendokong dan mengembangkan metode pemikiran masing-masing. Perbezaan metode berlaku ekoran daripada perbezaan persepsi terhadap dalil. Penggunaan dalil naqli dan dalil aqli secara seimbang menjadikan golongan Ahlus Sunnah wal Jamaah yang merupakan majoriti ulama Islam sebagai sumber autoriti akidah yang benar dan muktabar. Para ulama bersependapat bahawa hanya Asya‘irah, Maturidiyyah dan Athariyyah (Ahli Hadis dan Hanabilah Mufawwidah) sahaja yang terangkum dalam istilah Ahlus Sunnah wal Jamaah, tidak termasuk aliran- aliran yang lain. Kajian berbentuk kualitatif deskriptif ini memberi fokus secara khusus kepada keutuhan metodologi yang dipegang oleh mereka dengan tumpuan khas terhadap metodologi ilmuwan hadis dalam kalangan mereka. Kata kunci: metodologi, Asya’irah, Maturidiyyah, ilmuwan hadis, Ahlus Sunnah wal Jamaah, kalam Mukadimah Bagi memelihara akidah dan syariah Islam, para ulama telah menggemblengkan segala usaha dan daya upaya mereka agar ia terus kekal bersesuaian dan bertepatan dengan roh wahyu yang dibawa oleh baginda Nabi SAW. Khusus dalam perbahasan akidah, kebanyakan para Salaf hanya menggunakan dalil-dalil wahyu (naqli) sahaja disebabkan kurangnya persoalan-persoalan akidah yang mampu mencabar akal pada awalnya. Menurut Imam Ibn Khaldun (w. -
Greater Sins” Has Been Completed in English
Chapter 1 Dedication Our sins strike him like arrows. When he examines the scrolls of our deeds, He weeps at our sins. We dedicate the book To this same Infallible Personality. May Allah hasten his Reappearance. 2 Chapter 2 Translator’s Preface In the Name of Allah, the Compassionate the Merciful Praise be to Allah, the Lord of the worlds and benedictions upon the Messenger of Allah and his Purified Progeny (a.s.) By the Grace of the Almighty, the first volume of“Greater Sins” has been completed in English. The significance of Moral Science and Ethics is evident from the words of the Messenger of Allah (S) when he has described the aim of his ad- vent. He said, “I have been sent for perfecting the morals.” The learned Ālim, Ayatullah Dastghaib was one of the greatest Muallim-ul-akhlaq (Teacher of Moral Science). Some of his im- portant books are Gunahane Kabira, Qalbe Salīm, Mā’ad, Barzakh etc. His books cover various moral and ethical issues. The book Gunahane Kabira deals with Greater Sins. Ayatullah Dastg- haib has exhaustively explained the phenomenon of sin, the classification of sins, and the necessity of avoiding them. He has also described fifty different types of Greater Sins. Although the English translation is based on the Urdu Edition, I have relied upon the original Arabic text while translating traditions and Qur’anic verses. Since the English equivalents of Islamic terminology do not convey the exact meaning, I have used the Arabicterms. However those who are not conversant with Arabic words may refer to the Glossary of Islamic Terms. -
The Generations of Adam
The Generations of Adam hat is the purpose of Bible chronology? According to Philip Mauro, in Wonders of Bible Chronology, “its basis is the Bible itself; its plan is the genealogical or life line that Wstretches from the first Adam to the last Adam ... and its purpose is to bring those who follow its progress to revelations of vital truth pertaining to God’s mighty work of redemption.” Genesis 5 reveals the time span between Adam and the worldwide flood of Noah’s time. The following table summarizes this time line: Age at: Anno Hominis Adam created 0 Adam's birth of Seth (130) 130 Seth's birth of Enosh (105) 235 Enosh's birth of Kenan (90) 325 Kenan's birth of Mahalalel (70) 395 Mahalalel's birth of Jared (65) 460 Jared's birth of Enoch (162) 622 Enoch's birth of Methuselah (65) 687 Methuselah's birth of Lamech (187) 874 Lamech's birth of Noah (182) 1056 time of worldwide flood Noah's 1656 (600) Before we analyze Genesis 5 further, a few general points must be made. First, the Bible is the only reliable source book that gives history with an exact chronology for the first 4000 years of the human race. It has been about 6000 years since the creation of man. For the first 3/5ths of this period, there is no chronological information whatever except in the Bible. The histories of other peoples give an account of their beginning vaguely and in the context of myths and fables. In contrast, the Bible is a very accurate historical document. -
Mistranslations of the Prophets' Names in the Holy Quran: a Critical Evaluation of Two Translations
Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.8, No.2, 2017 Mistranslations of the Prophets' Names in the Holy Quran: A Critical Evaluation of Two Translations Izzeddin M. I. Issa Dept. of English & Translation, Jadara University, PO box 733, Irbid, Jordan Abstract This study is devoted to discuss the renditions of the prophets' names in the Holy Quran due to the authority of the religious text where they reappear, the significance of the figures who carry them, the fact that they exist in many languages, and the fact that the Holy Quran addresses all mankind. The data are drawn from two translations of the Holy Quran by Ali (1964), and Al-Hilali and Khan (1993). It examines the renditions of the twenty five prophets' names with reference to translation strategies in this respect, showing that Ali confused the conveyance of six names whereas Al-Hilali and Khan confused the conveyance of four names. Discussion has been raised thereupon to present the correct rendition according to English dictionaries and encyclopedias in addition to versions of the Bible which add a historical perspective to the study. Keywords: Mistranslation, Prophets, Religious, Al-Hilali, Khan. 1. Introduction In Prophets’ names comprise a significant part of people's names which in turn constitutes a main subdivision of proper nouns which include in addition to people's names the names of countries, places, months, days, holidays etc. In terms of translation, many translators opt for transliterating proper names thinking that transliteration is a straightforward process depending on an idea deeply rooted in many people's minds that proper nouns are never translated or that the translation of proper names is as Vermes (2003:17) states "a simple automatic process of transference from one language to another." However, in the real world the issue is different viz. -
Full-Text (PDF)
Vol. 16(8), pp. 336-342, August, 2021 DOI: 10.5897/ERR2021.4179 Article Number: B7753C367459 ISSN: 1990-3839 Copyright ©2021 Author(s) retain the copyright of this article Educational Research and Reviews http://www.academicjournals.org/ERR Review Scholars and educational positions under criticism and praise in the Medieval Islamic Era Hatim Muhammad Mahamid* and Younis Fareed Abu Al-Haija Department of Education, Faculty of Management and Organization of Education Systems, Sakhnin College for Teachers' Education, Isreal. Received 14 June 2021, Accepted 28 July 2021 This research focuses on criticism and praise in Arabic literature, history and poetry towards those in charge of the scientific movement in the Medieval Era. The research method was theoretical and qualitative. Many poets and scholars praised the rulers and sultans who established mosques and other educational institutions (madrasa-s) based on endowments, which had a role in sciences, intellectual and religious renaissance. They were subject to criticism or praise for their work or the educational role they followed. The topics of praise to the ulama centered on, their diligence and dissemination of science, as well as of their behavior and moral manners. On the other hand, the criticism of poetry centered on the mistakes of some scholars, their scientific stances in religious matters and criticizing scholars of the sultans for their attitudes in serving the rulers. Poets were also interested in criticizing scholars (ulama) who moved away from the path of morality, virtue, and shari‘a, and who lead the teaching without qualification or mismanagement of the educational process; and therefore do not preserve the rules of morality in lessons, education or discussions, and their lack of good morals towards students. -
141 Outlook on Miracles in Tafseer Al-Manar Menâr Tefsirinde Mucizelere Bakiş
Süleyman Demirel Üniversitesi İlahiyat Fakültesi Dergisi Yıl:2017/2, Sayı: 39 Review of the Faculty of Divinity, University of Süleyman Demirel Year:2017/2, Number: 39 OUTLOOK ON MIRACLES IN TAFSEER AL-MANAR Celil KİRAZ ABSTRACT In their famous Qur’anic interpretation Tafseer al-Manar, Muhammad Abduh and Rashid Rida stated that miracles exist theoretically within possibility and just like other Islamic scholars, they also accepted some miracles based on some evidences such as some statements in Qur’anic verses. However, they did not refrain from glossing some miracles in various forms that are considered as miracles by most of the other commentators of the Qur’an. Thus, they exhibited an ambivalent approach to miracles. The most important reason underlying this is that they were probably affected by philosophical movements such as Rationalism and Positivism, which have become a dominant thought during the period they lived in. Key Words: Tafseer al-Manar, Muhammad Abduh, Rashid Rida, miracle, Rationalism, Positivism. MENÂR TEFSİRİNDE MUCİZELERE BAKIŞ ÖZ Muhammed Abduh ve Reşid Rızâ, el-Menâr adlı Kur’ân tefsirlerinde hem teorik olarak mucizenin imkân dâhilinde olduğunu belirtmişler; hem de bazı mucizeleri tıpkı diğer İslam âlimleri gibi zâhirleri üzere/ayetlerde geçtiği gibi kabul etmişlerdir. Fakat öbür taraftan da, diğer müfessirlerin çoğunun bir mucize olarak kabul ettiği birtakım mucizeleri çeşitli şekillerde tevil etmekten de geri durmamışlardır. Böylece mucizelere bakış konusunda ikircikli bir yaklaşım sergilemişlerdir. Bunun arkasında yatan sebeplerden en önemlisi, muhtemelen içinde yaşadıkları dönemde hâkim düşünce haline gelmiş olan Rasyonalizm ve Pozitivizm gibi felsefî akımların etkisinde kalmış olmalarıdır. Assoc. Prof., Uludağ University Faculty of Theology. 141 Celil KİRAZ Anahtar Kelimeler: Tefsîru’l-Menâr, Muhammed Abduh, Reşid Rızâ, mucize, Rasyonalizm, Pozitivizm. -
Circular-40-Quran Memorization Competition
SHANTINIKETAN INDIAN SCHOOL, DOHA-QATAR Circular No. : 40/Circular/2019-20 Date : 04.11.2019 CIRCULAR FOR CLASSES KG-I to XII Dear Parents Asslamu Alaikum, Wahdathu Tahfeez-al-Qur’an under the Ministry of Awquaf and Islamic Affairs is conducting an Inter-school Quran Memorization competition in February-2020 as per the schedule below. The Students who are interested to participate should submit the Entry Form with a photograph to Mr. Fawzan / Mrs. Badrunnisa on or before 12th November, 2019. The following are the portions for memorization. Tick () the portion that you would like to participate: Level: 1 Level: 2 (From the first part of the Qur’an) (From the last part of the Qur’an) To No of Portions Class From Surah Beginning End Beginning End Surah (Ajza’) 7 Al-Baqara Al-An’am (verse-110) Az-Zumar (verse-32) An-Nas KG Al-Fajr An-Nas 8 Al-Baqara Al-A’raf (verse-87) Ya-Sin (verse-28) An-Nas I Al-Fajr An-Nas 9 Al-Baqara Al-Anfal (verse-40) Al-Ahzab (verse-31) An-Nas 10 Al-Baqara At-Tawbah (verse-92) Al-Ankaboot (verse-46) An-Nas II Abasa An-Nas 11 Al-Baqara Hud (verse-5) An-Naml (verse-56) An-Nas 12 Al-Baqara Yusuf (verse-52) Al-Furqan (verse-21) An-Nas III Al-Jinn An-Nas 13 Al-Baqara Ibrahim Al-Mu’minun An-Nas IV At-Talaq An-Nas 14 Al-Baqara An-Nahl Al-Anbya An-Nas 15 Al-Baqara Al-Kahf (verse-74) Al-Kahf (verse-75) An-Nas V Al-Hashr An-Nas 16 Al-Baqara Taha Al-Isra An-Nas 17 Al-Baqara Al-Hajj Al-Hijr An-Nas VI Ar-Rahman An-Nas 18 Al-Baqara Al-Furqan (verse-20) Yusuf (verse-53) An-Nas VII Adh-Dhariyat An-Nas 19 Al-Baqara An-Naml (verse-55)