Scholarly studies of Southeast Asian commentaries of the Qur’ān produced prior to the 20th century uncover the dominant position of Tafsīr al-Jalālayn as the main reference among other popular classical and medieval Qur’ānic commentaries authored by al-Baghawī, al-Khāzin and al-Bayḍāwī. In this article, I question the Jalālayn’s position in modernist exegetical activities, given the translated text is usually presented so briefly that it prevents authors of tafsir from giving extra-explanations as glosses. Meanwhile, there is an increasing trend in modern tafsir literature to expand commentaries from various disciplines. For this study, I examine selected verses from Tafsir Qurän Karim by an Azhari-trained scholar, Mahmud Yunus (d. 1982), as among the first complete Malay/Indonesian commentaries in the modern period (1938). I argue the Jalālayn was at a crossroads for being marginalised from mainstream modernist Indonesian tafsir literature. While the absence of Jalālayn’s role in modern Indonesian commentaries is obvious, modernist commentators do not entirely neglect some legendary elements usually found in classical and medieval Qur’ānic commentaries and add them to their commentary works.
对20世纪以前制作的东南亚古兰经ān注释的学术研究发现，在al- baghawi, al-Khāzin和al-Bayḍāwī撰写的其他流行的古典和中世纪古兰经ānic注释中，tafs ā r al-Jalālayn作为主要参考的主导地位。在这篇文章中，我质疑Jalālayn在现代训诂活动中的地位，因为翻译文本通常如此简短，以至于它阻止了tafsir的作者提供额外的解释作为注解。与此同时，现代军务文学也呈现出从各个学科拓展评注的趋势。在这项研究中，我研究了由爱资里学院培养的学者马哈茂德·尤努斯(1982年)从Tafsir Qurän Karim中挑选的诗句，作为现代(1938年)第一批完整的马来语/印度尼西亚语评论之一。我认为Jalālayn正处于被主流现代主义印尼文学边缘化的十字路口。虽然在现代印尼注释中Jalālayn的角色缺失是显而易见的，但现代注释者并没有完全忽视古典和中世纪古兰经ānic注释中常见的一些传奇元素，并将它们添加到他们的注释作品中。
{"title":"Tafsīr al-Jalālayn at the Crossroads","authors":"Ervan Nurtawab","doi":"10.55831/ajis.v6i4.429","DOIUrl":"https://doi.org/10.55831/ajis.v6i4.429","url":null,"abstract":"Scholarly studies of Southeast Asian commentaries of the Qur’ān produced prior to the 20th century uncover the dominant position of Tafsīr al-Jalālayn as the main reference among other popular classical and medieval Qur’ānic commentaries authored by al-Baghawī, al-Khāzin and al-Bayḍāwī. In this article, I question the Jalālayn’s position in modernist exegetical activities, given the translated text is usually presented so briefly that it prevents authors of tafsir from giving extra-explanations as glosses. Meanwhile, there is an increasing trend in modern tafsir literature to expand commentaries from various disciplines. For this study, I examine selected verses from Tafsir Qurän Karim by an Azhari-trained scholar, Mahmud Yunus (d. 1982), as among the first complete Malay/Indonesian commentaries in the modern period (1938). I argue the Jalālayn was at a crossroads for being marginalised from mainstream modernist Indonesian tafsir literature. While the absence of Jalālayn’s role in modern Indonesian commentaries is obvious, modernist commentators do not entirely neglect some legendary elements usually found in classical and medieval Qur’ānic commentaries and add them to their commentary works.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131814007","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper investigates the impact of Islam’s relationship with science on the Qur’ānic interpretations given by Indonesian scholars. The discussion goes further to conclude their epistemology and approaches. It continues by examining the government’s role in providing a scientific Qur’ānic exegesis and several Indonesian institutions that deal with Islam and science integration in interpreting the Qur’ān. This study employs a qualitative research methodology by investigating all possible references and inducing the compiled data into sections based on predetermined research objectives. This article demonstrates that scientific Qur’ānic exegesis has grown in Indonesia since the 1960s and has been produced by Indonesian scholars in many works using various methodologies. Most of those works involved the integration of religion (Islam) and science. However, some of their epistemology tends to Islamisation, Qur’ānic justification or dealing with the concept of Islamisation of knowledge. The government uses scientific Qur’ānic exegesis to develop science and technology and propagate policies related to many sectors. .
{"title":"Scientific Qur’anic Exegesis in Indonesia","authors":"A. Asnawi, Syukron Affani, Zaenatul Hakamah","doi":"10.55831/ajis.v6i4.401","DOIUrl":"https://doi.org/10.55831/ajis.v6i4.401","url":null,"abstract":"This paper investigates the impact of Islam’s relationship with science on the Qur’ānic interpretations given by Indonesian scholars. The discussion goes further to conclude their epistemology and approaches. It continues by examining the government’s role in providing a scientific Qur’ānic exegesis and several Indonesian institutions that deal with Islam and science integration in interpreting the Qur’ān. This study employs a qualitative research methodology by investigating all possible references and inducing the compiled data into sections based on predetermined research objectives. This article demonstrates that scientific Qur’ānic exegesis has grown in Indonesia since the 1960s and has been produced by Indonesian scholars in many works using various methodologies. Most of those works involved the integration of religion (Islam) and science. However, some of their epistemology tends to Islamisation, Qur’ānic justification or dealing with the concept of Islamisation of knowledge. The government uses scientific Qur’ānic exegesis to develop science and technology and propagate policies related to many sectors. \u0000.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133317819","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ulya Fikriyati, Ahmad Fawaid, Subkhani Kusuma Dewi
The Madurese tradition has three hierarchical levels that symbolise the social stratification expressed in its daily language. However, the Qur’ān teaches human equality before God. This article investigates how vernacular tafsir – Al-Qur’an dan Terjemahnya Bahasa Madura – negotiates between the Madurese language and cultural background of social stratification on one side and the Qur’ānic spirit of human equality on the other side. The socio-historical approach and linguistic interpretation are employed to pursue the goal. This article finds that translation of the Qur’ān is a cultural work besides being religious. So, the relationship between Madurese translation as vernacular tafsir of the Qur’ān and local tradition is reciprocal. The vernacular tafsir negotiates the idea of human equality in two ways: choosing the kasar (lower level) style among other styles available in the Madurese language and shifting the base of levels from social hierarchy among human peers to the hierarchy between God and His creatures.
{"title":"Vernacular Tafsir in Madura","authors":"Ulya Fikriyati, Ahmad Fawaid, Subkhani Kusuma Dewi","doi":"10.55831/ajis.v6i4.403","DOIUrl":"https://doi.org/10.55831/ajis.v6i4.403","url":null,"abstract":"\u0000 \u0000 \u0000The Madurese tradition has three hierarchical levels that symbolise the social stratification expressed in its daily language. However, the Qur’ān teaches human equality before God. This article investigates how vernacular tafsir – Al-Qur’an dan Terjemahnya Bahasa Madura – negotiates between the Madurese language and cultural background of social stratification on one side and the Qur’ānic spirit of human equality on the other side. The socio-historical approach and linguistic interpretation are employed to pursue the goal. This article finds that translation of the Qur’ān is a cultural work besides being religious. So, the relationship between Madurese translation as vernacular tafsir of the Qur’ān and local tradition is reciprocal. The vernacular tafsir negotiates the idea of human equality in two ways: choosing the kasar (lower level) style among other styles available in the Madurese language and shifting the base of levels from social hierarchy among human peers to the hierarchy between God and His creatures. \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121461374","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dutch scholar Ridder Samsom has noted that few of the writings of religious scholars among the Swahili speaking peoples of coastal East Africa have survived destruction caused by natural and human factors. Other factors that have complicated matters include the political developments and uncertainties of the colonial period (late 19th century to roughly 1960) that led to the abandonment of the use of the Arabic script, not to mention ongoing weak conservation practices. Nevertheless, the recent identification of a Swahili manuscript of the Qur’ān in Arabic script by Shaykh Ali Hemed al-Buhriy (1889-1957), undoubtedly the foremost Islamic religious scholar of mainland Tanzania during the colonial period, represents an important contribution to the still-growing Islamic scholarship in East Africa. The manuscript (in Mrima, the Swahili dialect spoken on the northern coast of mainland Tanzania) ranks alongside Swahili translations of the Qur’ān by other leading Islamic scholars of East Africa such as Shaykh al-Amin Mazrui of Mombasa, a colleague and personal friend of the Shaykh. It was handwritten by Shaykh al-Buhriy in the 1950s during the terminal phase of the colonial era. The Shaykh had served as the qadhi (Muslim judge) of Tanga (1921-1935), although his position approximated that of the chief qadhi of Tanganyika, a post that, unlike the case of Kenya, had never been created.
{"title":"Shaykh Ali Hemed al-Buhriy’s Mrima Swahili Translation of the Qur’ān and its Place in Islamic Scholarship in East Africa","authors":"A. Chande","doi":"10.55831/ajis.v6i4.417","DOIUrl":"https://doi.org/10.55831/ajis.v6i4.417","url":null,"abstract":"\u0000 \u0000 \u0000Dutch scholar Ridder Samsom has noted that few of the writings of religious scholars among the Swahili speaking peoples of coastal East Africa have survived destruction caused by natural and human factors. Other factors that have complicated matters include the political developments and uncertainties of the colonial period (late 19th century to roughly 1960) that led to the abandonment of the use of the Arabic script, not to mention ongoing weak conservation practices. Nevertheless, the recent identification of a Swahili manuscript of the Qur’ān in Arabic script by Shaykh Ali Hemed al-Buhriy (1889-1957), undoubtedly the foremost Islamic religious scholar of mainland Tanzania during the colonial period, represents an important contribution to the still-growing Islamic scholarship in East Africa. The manuscript (in Mrima, the Swahili dialect spoken on the northern coast of mainland Tanzania) ranks alongside Swahili translations of the Qur’ān by other leading Islamic scholars of East Africa such as Shaykh al-Amin Mazrui of Mombasa, a colleague and personal friend of the Shaykh. It was handwritten by Shaykh al-Buhriy in the 1950s during the terminal phase of the colonial era. The Shaykh had served as the qadhi (Muslim judge) of Tanga (1921-1935), although his position approximated that of the chief qadhi of Tanganyika, a post that, unlike the case of Kenya, had never been created. \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122039481","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Quran plays a major role in the understanding of many Malay Muslims in their daily practices and beliefs. Due to this the works of exegesis or tafsir of the Quran had appeared in Malay since the 1940s. These exegeses play a role in the conceptualising of Muslim view of themselves and the others. Seeing the importance of Islam various state religious institutions were created to provide and cater for the teaching of Islam to the public. As the Quran is seen to be a major factor in the conceptualisation of Muslims, this paper aims to analyse the utilisation of exegetical work on the Quran in the teaching of the masses with the supervision of the state. The topic chosen is the view of these exegeses of the Quran on other religions. The article will cover 3 main tafsirs: The Tafsir Nur al-Ihsan, Tafsir Juzu' 'Amma, and the Tafsir al-Rahman in contemporary Malaysia. It will be seen that the tafsir is used by different state and local actors in the Malay religious scene to push forward a certain conservative understanding of religion which is helpful in preserving a homogenized Malay Muslim identity. Even though the Jews and the Christians are mentioned in the Quran as People of the Book, many of these exegeses tend to label them as "kafir" or deniers of the message of the Quran. As will be seen in one of the examples in the paper, even those not associated with the State directly has followed this approach thus making an insular Malay Muslim identity especially when referred to other religions and also perhaps making dialogue between the religions difficult if not nearly impossible. This paper would highlight certain aspects of these exegeses and how they are a conservative way of interpreting the Quran which is against the more open, modern and pluralist way which is needed in today's modern world.
《古兰经》在理解许多马来穆斯林的日常生活和信仰方面起着重要作用。由于这个原因，自20世纪40年代以来，马来语的《古兰经》训诂或教案就出现了。这些训诂家在穆斯林对自己和他人的看法的概念化中发挥了作用。认识到伊斯兰教的重要性，建立了各种国家宗教机构，以提供和满足对公众的伊斯兰教教育。由于《古兰经》被视为穆斯林概念化的主要因素，本文旨在分析在国家监督下，《古兰经》训诂工作在群众教育中的应用。选择的主题是《古兰经》的这些训诂者对其他宗教的看法。本文将涵盖三个主要的Tafsir:当代马来西亚的Tafsir Nur al-Ihsan, Tafsir Juzu' 'Amma和Tafsir al-Rahman。我们可以看到，在马来宗教界，不同的国家和地方行动者使用教鞭来推动对宗教的某种保守理解，这有助于保持同质化的马来穆斯林身份。尽管犹太教徒和基督教徒在《古兰经》中被称为“经民”，但许多注释者倾向于将他们称为“异教徒”或否认《古兰经》信息的人。正如本文中的一个例子所示，甚至那些与国家没有直接联系的人也采取了这种做法，从而使马来穆斯林的身份变得孤立，特别是在提到其他宗教时，这也可能使宗教之间的对话变得困难，如果不是几乎不可能的话。这篇论文将强调这些注释者的某些方面，以及他们是如何以一种保守的方式来解释古兰经，这与当今现代世界所需要的更开放、现代和多元化的方式背道而驰。
{"title":"View of the Other in Modern Malay Exegesis of the Quran","authors":"Nasrin Nasir","doi":"10.55831/ajis.v6i4.415","DOIUrl":"https://doi.org/10.55831/ajis.v6i4.415","url":null,"abstract":"The Quran plays a major role in the understanding of many Malay Muslims in their daily practices and beliefs. Due to this the works of exegesis or tafsir of the Quran had appeared in Malay since the 1940s. These exegeses play a role in the conceptualising of Muslim view of themselves and the others. Seeing the importance of Islam various state religious institutions were created to provide and cater for the teaching of Islam to the public. As the Quran is seen to be a major factor in the conceptualisation of Muslims, this paper aims to analyse the utilisation of exegetical work on the Quran in the teaching of the masses with the supervision of the state. The topic chosen is the view of these exegeses of the Quran on other religions. The article will cover 3 main tafsirs: The Tafsir Nur al-Ihsan, Tafsir Juzu' 'Amma, and the Tafsir al-Rahman in contemporary Malaysia. It will be seen that the tafsir is used by different state and local actors in the Malay religious scene to push forward a certain conservative understanding of religion which is helpful in preserving a homogenized Malay Muslim identity. Even though the Jews and the Christians are mentioned in the Quran as People of the Book, many of these exegeses tend to label them as \"kafir\" or deniers of the message of the Quran. As will be seen in one of the examples in the paper, even those not associated with the State directly has followed this approach thus making an insular Malay Muslim identity especially when referred to other religions and also perhaps making dialogue between the religions difficult if not nearly impossible. This paper would highlight certain aspects of these exegeses and how they are a conservative way of interpreting the Quran which is against the more open, modern and pluralist way which is needed in today's modern world. ","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126734252","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper traces a chronological interpretation of the Qur’ān in a synchronic tafsir work (musalsal-type). It investigates Ibn ‘Aṭiyyah’s commentary (al-Muḥarrar al-Wajīz) on seven zakāh verses (7:156, 27:3, 41:7, 2:43, 2:277, 5:55, 9:71), which represent the Meccan, early Medinan and late Medinan revelations, according to the traditional theory of chronology. The macro-analysis is carried out by approaching al-Muḥarrar as a commentary that gathers, abridges and refashions its six sources, including the tafsir books of: (1) Ṭabarī (d. 923), (2) al-Zajjāj (842-922), (3) al-Naḥḥās (d. 949), (4) Thaʿlabī (d. 1035), (5) al-Mahdawī (d. 1039) and (6) Ibn Abī Ṭālib (d. 1046). This study finds, despite having wealthy traditional materials at hand, Ṭabarī and those who followed him did not possess diachronic awareness of them due to their loyalty to the synchronic methodology of displaying Qur’ānic commentary on the one hand and the structural analysis of the Qur’ānic verses on the other. In contrast, Ibn ‘Aṭiyyah has maintained his chronological awareness by accommodating three meanings of the Qur’ānic zakāh, each of which corresponds to a different period of revelation.
{"title":"Don’t Judge a Book by its Cover","authors":"Mu'ammar Zayn Qadafy","doi":"10.55831/ajis.v6i4.395","DOIUrl":"https://doi.org/10.55831/ajis.v6i4.395","url":null,"abstract":"\u0000 \u0000 \u0000This paper traces a chronological interpretation of the Qur’ān in a synchronic tafsir work (musalsal-type). It investigates Ibn ‘Aṭiyyah’s commentary (al-Muḥarrar al-Wajīz) on seven zakāh verses (7:156, 27:3, 41:7, 2:43, 2:277, 5:55, 9:71), which represent the Meccan, early Medinan and late Medinan revelations, according to the traditional theory of chronology. The macro-analysis is carried out by approaching al-Muḥarrar as a commentary that gathers, abridges and refashions its six sources, including the tafsir books of: (1) Ṭabarī (d. 923), (2) al-Zajjāj (842-922), (3) al-Naḥḥās (d. 949), (4) Thaʿlabī (d. 1035), (5) al-Mahdawī (d. 1039) and (6) Ibn Abī Ṭālib (d. 1046). This study finds, despite having wealthy traditional materials at hand, Ṭabarī and those who followed him did not possess diachronic awareness of them due to their loyalty to the synchronic methodology of displaying Qur’ānic commentary on the one hand and the structural analysis of the Qur’ānic verses on the other. In contrast, Ibn ‘Aṭiyyah has maintained his chronological awareness by accommodating three meanings of the Qur’ānic zakāh, each of which corresponds to a different period of revelation. \u0000 \u0000 \u0000","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129257608","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pope Francis’ dialogue activities with the Muslim world have been welcomed by the majority of Muslims and covered extensively in media. His visits to Muslim countries, meeting with the heads of state and official religious authorities, and his encouraging Catholics for dialogue activities can contribute to world peace. This article will first elaborate on how the terms “Ahl al-Kitab” and “Ummah Muqtasidah” (Moderate Nation) are interpreted by Quranic exegetes. These two terms of the Qur’an are the key for the theology of Islam regarding dialogue. Secondly, the article will focus on Nostra Aetate which is considered one of the most critical turning points in the history of Catholic-Muslim relations. This study has two arguments. The first is that the statements of Pope Francis about the practice of dialogue can contribute to world peace if applied both within institutions and at the grassroots. The second is that if Pope Francis’ dialogue activities involve only religious leaders officially appointed by governments in the Muslim world and exclude independent religious leaders, the impact will be significantly lessened. This paper also proposes that for fruitful dialogue activities, both Catholics and Muslims should focus on moral qualities rather than theological differences.
{"title":"Pope Francis’ Dialogue Initiatives with Muslims","authors":"Salih Yucel, Muhammed Tahir","doi":"10.55831/ajis.v6i3.411","DOIUrl":"https://doi.org/10.55831/ajis.v6i3.411","url":null,"abstract":"Pope Francis’ dialogue activities with the Muslim world have been welcomed by the majority of Muslims and covered extensively in media. His visits to Muslim countries, meeting with the heads of state and official religious authorities, and his encouraging Catholics for dialogue activities can contribute to world peace. This article will first elaborate on how the terms “Ahl al-Kitab” and “Ummah Muqtasidah” (Moderate Nation) are interpreted by Quranic exegetes. These two terms of the Qur’an are the key for the theology of Islam regarding dialogue. Secondly, the article will focus on Nostra Aetate which is considered one of the most critical turning points in the history of Catholic-Muslim relations. This study has two arguments. The first is that the statements of Pope Francis about the practice of dialogue can contribute to world peace if applied both within institutions and at the grassroots. The second is that if Pope Francis’ dialogue activities involve only religious leaders officially appointed by governments in the Muslim world and exclude independent religious leaders, the impact will be significantly lessened. This paper also proposes that for fruitful dialogue activities, both Catholics and Muslims should focus on moral qualities rather than theological differences.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"101 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122671095","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present research project aims to make Bangladeshi people more aware of human-nature relationship so that they can work from their own levels for the environmental sustainability. This study focuses why eco-religious understanding is necessary to work for environmental sustainability and how it can contribute as an alternative approach to reducing the present ecological crisis. Here Seyyed Hossein Nasr’s eco-spiritual approach is used as a tool to do so. This research investigates why Nasr’s eco-Islamic understanding and prescription seem significant for Bangladeshi people and how these can be implemented to reduce the environmental issues in Bangladesh. In terms of methodology, it is an analytical study based on reviewing Nasr’s eco-religious vision and examining its applicability in Bangladesh. As a result of this study, readers can instill a deeper awareness of human-nature inseparable relationship in their mind, which convince them to manifest its essentiality in their practical behaviors with the natural world. As the project connects Seyyed Hossein Nasr’s eco-religious teaching with the present environmental problems of Bangladesh, its prime result will be motivating Bangladeshi people from grassroots levels to maintain ecological equilibrium by diverting their attention from the mechanistical and materialistic view to an organic view of the environment. Alongside these, the project will enrich the current discussions on the role of religions in environmental sustainability from a Bangladeshi perspective.
{"title":"Eco-Religious Teachings and Environmental Sustainability","authors":"M. Sayem","doi":"10.55831/ajis.v6i3.357","DOIUrl":"https://doi.org/10.55831/ajis.v6i3.357","url":null,"abstract":"The present research project aims to make Bangladeshi people more aware of human-nature relationship so that they can work from their own levels for the environmental sustainability. This study focuses why eco-religious understanding is necessary to work for environmental sustainability and how it can contribute as an alternative approach to reducing the present ecological crisis. Here Seyyed Hossein Nasr’s eco-spiritual approach is used as a tool to do so. This research investigates why Nasr’s eco-Islamic understanding and prescription seem significant for Bangladeshi people and how these can be implemented to reduce the environmental issues in Bangladesh. In terms of methodology, it is an analytical study based on reviewing Nasr’s eco-religious vision and examining its applicability in Bangladesh. As a result of this study, readers can instill a deeper awareness of human-nature inseparable relationship in their mind, which convince them to manifest its essentiality in their practical behaviors with the natural world. As the project connects Seyyed Hossein Nasr’s eco-religious teaching with the present environmental problems of Bangladesh, its prime result will be motivating Bangladeshi people from grassroots levels to maintain ecological equilibrium by diverting their attention from the mechanistical and materialistic view to an organic view of the environment. Alongside these, the project will enrich the current discussions on the role of religions in environmental sustainability from a Bangladeshi perspective.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123893620","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The pause (waqf) is an important punctuation signal in the text of the Qur’an. There are six such signs. They designate: i. an obligatory pause; ii. prohibition of a pause; iii. a pause at the discretion of reciter; iv. a pause is permitted, but continuation is preferable; v. continuation is permissible, but a pause is preferable; vi. alternative grouping of words. These are relevant to the understanding of the Qur’an, and so have role in the understanding of the main branches of Qur’anic hermeneutics—namely, muḥkam and mutashābih (clear and ambiguous verses). Self-evidently they are an important guide to the syntactic structure of the text of the Qur’an for anyone concerned with offering a rendering of its meaning in another language. One of the most fruitful aspects of this neglected discipline can be observed in the differences between various Qur’an translations. This article focuses on the frequently used English translations—of both the introduction and the main texts—to understand and critically analyse translators’ general awareness of the notion of the waqf in the context of the translation of the selected verses. Although the translators have not followed a certain pattern regarding the locations of the pauses, they appear to have been aware of this concept and tried to demonstrate how this notion contributes to the translations. Nevertheless, compared to recent translations, earlier translations suggested that translators have not paid enough attention to this concept.
{"title":"English Qur’ān Translators’ Responses to Pausing Signs, Al-Waqf Wa Al-ibtidā","authors":"Ismail Albayrak","doi":"10.55831/ajis.v6i3.373","DOIUrl":"https://doi.org/10.55831/ajis.v6i3.373","url":null,"abstract":"The pause (waqf) is an important punctuation signal in the text of the Qur’an. There are six such signs. They designate: i. an obligatory pause; ii. prohibition of a pause; iii. a pause at the discretion of reciter; iv. a pause is permitted, but continuation is preferable; v. continuation is permissible, but a pause is preferable; vi. alternative grouping of words. These are relevant to the understanding of the Qur’an, and so have role in the understanding of the main branches of Qur’anic hermeneutics—namely, muḥkam and mutashābih (clear and ambiguous verses). Self-evidently they are an important guide to the syntactic structure of the text of the Qur’an for anyone concerned with offering a rendering of its meaning in another language. One of the most fruitful aspects of this neglected discipline can be observed in the differences between various Qur’an translations. This article focuses on the frequently used English translations—of both the introduction and the main texts—to understand and critically analyse translators’ general awareness of the notion of the waqf in the context of the translation of the selected verses. Although the translators have not followed a certain pattern regarding the locations of the pauses, they appear to have been aware of this concept and tried to demonstrate how this notion contributes to the translations. Nevertheless, compared to recent translations, earlier translations suggested that translators have not paid enough attention to this concept.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131483697","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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