Quranic Exegesis

Tulisan ini mengkaji tentang buku Interpreting the Qur'an Towards A Contemporary Approach karya Abdullah Saeed yang menawarkan sebuah metodologi interpretasi konteksual, yang dia sebut sebagai contextual approach, secara lebih rinci dibandingkan para pengkaji Qur'an kontemporer lainnya. Dalam buku tersebut, dia menawarkan sebuah hierarki nilai dalam rangka memahami ayat-ayat ethico-legal. Penulis merasa adanya kebutuhan mendesak untuk mengenal lebih jauh tentang interpretasi kontekstual Abdullah Saeed sebagai counter atas maraknya interpretasi tekstual yang mewabah di kalangan umat Islam dewasa ini. Untuk itu, artikel ini akan mengkaji metodologi interpretasi kontekstual yang digagas oleh Abdullah Saeed secara umum, dan konsep hierarki nilai yang dia tawarkan secara khusus. Penulis melihat bahwa konsep hierarki nilai yang dia perkenalkan sebenarnya adalah kelanjutan dari 'general principles' yang digagas oleh Fazlur Rahman. This writing is study about book by title : Interpreting the Qur'an Towards A Contemporary Approach whose was written by Abdullah Saeed. He offers a methodology of contextsual interpretation, clearly he mentioned as contextual approach, specifically he made it in more detail than other. In his book, he present the hierarchy values in understanding ethical-legal verses. I assume that this method of is as counterpart of textual interpretation which popular in fundamentalist. This paper focus on method of contextual interpretation which contents of hierarchy values where I think it is continuity from ideas of Fazlur Rahman as general principles.

Quran translation into Western cultures is a high volatility intercultural act. In it many of the translator’s choices are not purely dictated by linguistic necessity alone, but, rather, are due to the Text’s shifting dynamic of reception, they are contextually overdetermined. Here the dialectic of the translator’s invisibility vs agency comes into sharp relief, as the translator’s discursive presence is overtly superimposed. The global context and extra-textual contradictions and fissures between the source and the receptive milieus necessitate that the translator come out of the shadows and heavily intervene, taking on a peacemaker role. Otherwise, his/her translation endeavour is superfluous at best, or aggravating to an already intense cross-cultural engagement at worst. Given the hard facts of today’s world, Quran translations have, out of necessity, become more exegetical in nature. Within this context, translation is literally about creating a new way for putative readership to access a Text that is central to the believer’s identity as well as the outsider’s understanding of a central religious tradition. This chapter sets out to examine English Quran translations that were published in the aftermath of 9/11 and the tension between worldviews that sprang to a global scale thereafter. In particular, it zooms in on recent renditions of the key term Islam and passages of the Original having a bearing on issues that could prove to be contentious and challenging. Against this global backdrop, all recent English Quran translations simply could not run the risk of going about it without intervening to accommodate for the contextual alongside the textual.

Employing the tools of postcolonial studies, this paper examines the manner in which the legacy of colonialism continues to influence the analysis of the Quran in the Euro-American academy. While Muslim lands are no longer directly colonized, intellectual colonialism continues to prevail in the privileging of Eurocentric systems of knowledge production to the detriment and even exclusion of modes of analysis that developed in the Islamic world for over a thousand years. This form of intellectual hegemony results in multifaceted epistemological reductionism that denies efficacy to the analytical tools developed by the classical Islamic tradition. The presumed intellectual superiority of Euro-American analytical modes has become a constitutive and persistent feature of Quranic Studies, influencing all aspects of the field. Its persistence prevents some scholars from encountering, let alone employing, the analytical tools of the classical Islamic tradition and presents obstacles to a broader discourse in the international community of Quranic Studies scholars. Acknowledging the obstacles to which the coloniality of knowledge has given rise in Quranic Studies can help us to develop more inclusive approaches in which multiple modes of analysis are incorporated and scholars from variegated intellectual backgrounds can build a more transnational field of Quranic Studies.

According to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran's teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I contend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran's references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran's conversation with Jewish and Christian tradition on the matter of Jesus' death.

Au fil de sa lecture du Coran, de la tradition musulmane et de discussions avec des musulmans, Odon Lafontaine (dit Olaf) n’a pu empêcher la montée d’un sentiment diffus de malaise et d’incompréhension vis à vis de cette religion à mesure qu’il en découvrait ce qui était pour lui des contradictions et des invraisemblances, historiques comme logiques.

Pour tâcher de les expliquer, il a voulu en apprendre davantage sur les origines historiques de l’islam. C’est ainsi qu’il a découvert le travail d’Édouard-Marie Gallez c.s.j., docteur en théologie et histoire des religions, et qu’il s’est mis à son école. Sa thèse, intitulée Le Messie et son Prophète, et leurs échanges lui ont fait découvrir quantité de recherches historiques passionnantes. Elles ont transformé sa vision de l’islam en révélant une tout autre histoire que celle que le discours ambiant veut faire croire : l’islam n’est pas le résultat d’une révélation divine – ou de la prédication de Mahomet – mais celui d’un processus très long et très complexe de réécriture de l’Histoire, s’enracinant dans des croyances juives et chrétiennes dévoyées, et manipulées par les califes pour satisfaire leurs visées de domination politique.

Cette découverte restait encore à ce jour quasi inconnue du public. La faute sans doute à la complexité du sujet et à son caractère très sensible qui l’ont confinée dans les cercles discrets de la recherche. Comment alors la rendre accessible au plus grand nombre ? Comment l’expliquer et la replacer dans une perspective historique ? Comment s’articule-t-elle avec les recherches les plus récentes à ce sujet et les découvertes nouvelles qui ne cessent de s’accumuler ces dernières années ? C’est ce à quoi tente de contribuer cette importante mise à jour « 2020 » de l’ouvrage de vulgarisation qu’est Le Grand secret de l’islam, fruit d’un long travail personnel d’Odon Lafontaine et de sa collaboration avec Édouard-Marie Gallez et d’autres chercheurs.

Au monde de découvrir maintenant quel est le grand secret de l’islam

Traduction introduite et annotée d’Ibn Taymiyya, « al-Jawāb al-ṣaḥīḥ li-man baddala dīn al-Masīḥ », édition BIN NĀṢIR, AL-‘ASKAR, & AL-ḤAMDĀN, t. I, p. 340-383. Réfutation de la thèse de la non-universalité de la mission du Prophète avancée par l’évêque de Sidon Paul d’Antioche (XIIe s.) dans sa « Lettre à un ami musulman ».

This thesis (1999) delves into Nasr Hamid Abu Zayd's hermeneutics of the Qur'an, which was, at that time, not yet systematically formulated. It tries to reconstruct his theories of text and interpretation based on his works, and gives some examples in which he implemented his hermeneutics, such as the issues of  evil forces (jinn, shayâtîn, sihr and hasad), ribâ and interest, slavery,  polygamy, and women's Inheritance. Abu Zayd's contribution to Qur'anic hermeneutics is important in developing critical Qur'anic scholarship.

The study of Jesus in the Qur'an might profitably begin with the fact that there he is called not the expected Arabic Yasu' but rather the unaccountable 'Isa. From there the reader of the Qur'an may wonder to what extent the writer of the materials on Jesus was familiar with the canonical Gospel accounts that had circulated widely and extensively in the Middle East during the six centuries preceding the emergence of Islam. The Qur'anic portrait of Jesus is full of mysteries, lacunae, and intriguing questions.

The following article surveys a few treatises regarding the salvation of the Prophet Muḥammad’s uncle, Abū Ṭālib b. ‘Abd al-Muṭṭalib (d. circa 619 CE). The controversy concerning Abū Ṭālib’s place in the hereafter stems from a wealth of reports condemning him to hell due to his refusal to convert to Islam and others which testify to his lifelong belief in God and the prophethood of Muḥammad.  The first group of reports was canonized in the collections of Bukhārī and Muslim, while the second group largely appeared in sīra and Shī‘ī ḥadīth literature.  Although Shī‘ī thinkers have upheld the faith and salvation of Abū Ṭālib from the earliest periods of Islamic history, very few Sunnīs shared this opinion despite transmitting some of the same proof-texts cited in Shī‘ī works.  According to most Sunnīs, these proof-texts were either inconclusive or insufficient in proving Abū Ṭālib's conversion to Islam or his salvation.  However, there is a remarkable shift in the sensibilities of some Sunnīs after the ninth century hijrī (fifteenth century CE). In contrast to early Sunnīs who considered such a possibility to be unlikely or flatly denied it, a few Sunnīs over the past five centuries have joined their Shī‘ī co-religionists in their commitment to the salvation of Abū Ṭālib.  This article introduces the relevant proof-texts and theological arguments that classical Shī‘ī and modern Sunnī writers have utilized to advocate the belief in Abū Ṭālib’s salvation.

Title in English: "Studies on the the historical and doctrinal genesis of Islam - Bruno Bonnet-Eymard and the French school of scholarly skepticism"

ENG. The article presents briefly the scholarly theory on the historical and dogmatic origins of Islam by the modern French researcher Bruno Bonnet-Eymard, with an attempt to classify its place in the modern field of Islamic studies. The result of over thirty years of Bonnet-Eymard’s work is his translation of the first five Qur’anic suras into French, with their comprehensive critical edition, prepared on the basis of his own philological, historical and theological exegesis. Bonnet-Eymard, belonging to the Islamicist skeptical school, attempts to read the Arabic Qur’anic text also from the perspective of other Semitic languages - mainly Hebrew and Syriac. Regardless of the flaws and merits of Bonnet-Eymard’s exegesis it surely is a valuable source of scholarly insights, conclusions and linguistic remarks that cannot be overestimated for modern critical studies of the Qur’anic text.

PL. Artykuł przedstawia pokrótce teorię naukową współczesnego francuskiego badacza Bruno Bonnet-Eymard dotyczącą historyczno-dogmatycznej genezy islamu, wraz z jej miejscem we współczesnej islamistyce. Owocem trzydziestu lat jego pracy jest tłumaczenie kilku pierwszych sur Koranu na język francuski, wraz z ich obszernym wydaniem krytycznym, opracowanym na podstawie własnej egzegezy filologicznej, historycznej i teologicznej. Bonnet-Eymard, należący do szkoły islamistów-sceptyków, odczytuje arabski tekst koraniczny również przez pryzmat innych języków semickich – głównie hebrajskiego i syryjskiego. Niezależnie od meritum wysnutych wniosków, egzegeza Bonnet-Eymard stanowi kopalnię wartościowych spostrzeżeń, wniosków i skojarzeń językowych nie do przecenienia dla krytyczno-naukowych studiów nad tekstem koranicznym.

Muslims are experiencing problems because revelation was eclipsed by tradition. Moreover, its knowledge was tainted by faulty “explanations.” These explanations are problematic because they assume that tradition explains revelation better than reason. This methodology entailed a rejection of reason and its replacement by folklore in interpretation. Yet even knowledge of folklore requires the application of reason. The turn from reason to tradition in understanding revelation produced a “crisis in the Muslim mind.” The Muslim community is still recovering from this crisis. For tradition is ill-suited to explain revelation, but rather itself requires explanation. Exegesis was tainted by problematic assumptions. For exegesis subjugated revelation to tradition. Exegesis approached revelation on the basis of assumptions that flout the teaching of revelation. These assumptions encompass disparagement of reason, the designation of tradition as revelation, and the subordination of revelation to tradition. The disparagement of reason found its expression in the perception that the utilization of reason in exegesis is kufr. The perception that tradition is revelation was justified by the assertion that tradition is “concealed” (batin) revelation. The subordination of revelation to tradition was justified by the assertion that “tradition judges revelation” and that “revelation needs tradition more than tradition needs revelation.” The latter two assertions are particularly problematic as they raise the authority of tradition above revelation. The application of these assumptions produced a problematic rendition of Islam, better known as “traditional” and “political” Islam, respectively. This Islam was tainted by tribalism. For the purpose of renewal, it is necessary to rediscover the true meaning and teaching of Islam that was eclipsed by problematic exegeses. For there is the risk that if this does not take place, there will be further emigration from Islam due to the unwarranted accretions that burden it and make it appear “unjust” and even “extreme.” What is required, in different words, is a restoration of revelation to its pre-eminence vis-à-vis tradition. With unsullied knowledge of revelation, Muslims should be better guided. Revelation requires restoration to its pre-eminence. For its place appears to have been taken by tradition, which was elevated to a fetish. The restoration and the rehabilitation of revelation may be attained with the assistance of reason. (30 pages)

This article analyzed the phrase “baldatun thayyibatun wa rabbun ghafûr”, one of main keywords in Islamic quality of life research, with reference to the interpretations given by tafsir nusantara i.e. Marâh Labîd, Tafsir An Nur, Tafsir Al-Azhar, Al Qur’ân dan Tafsirnya, and Tafsir Al-Mishbâh. The phrase “baldatun thayyibatun wa rabbun ghafûr” was chosen because of its relation with the concept of civilized and sustainable society as UII research orientation, while the selection of tafsir nusantara was driven by the current tendency in research and implementation of local genius both in UII and the Ministry of Religious Affairs. The method used in this article was comparative method (muqârin) aimed to compare the interpretations given by some interpreters on the phrase and then linked to the concept of quality of life that has been widely studied. The results showed that the quality of life, as tafsir nusantara noted, had several aspects such as nature and its resources; fulfillment of basic needs; support and the ability to manage irrigation facilities; advancement in transportation; security in many activities; freedom in economic activities; international trade; religious conditions; commitment to maintain public facilities ; closeness with family etc. A number of aspects of interpretation found in tafsir nusantara has some conformity with the conceptual framework prepared by the Quality of Life Research Unit, University of Toronto. Further research is needed to examine the concepts of quality of life for other terms mentioned in the Koran as the foundation of the development of this study in the future.

لقد كرّست اهتمامي في السنين الأخيرة لمطالعة وتصحيح تفسير الوزير المغربي المسمّى بـ: المصابيح في تفسير القرآن، وكتبت بعض المقالات في هذا الخصوص، وقد تطرّقت في مقالتي هذه إلى وصف النسخ الثلاث الموجودة منه، ومناقشة الأخطاء والنواقص التي وردت في تصحيح نسخ هذا الكتاب والتي جاءت في إطار رسالة الدكتوراه المقدّمة من قبل الدكتور عبدالكريم بن صالح الزهراني والتي تمّ الدفاع عنها في جامعة أمِّ القرى في مكّة المكرّمة سنة (2000 ميلادي)، علماً بأنّ هذه الرسالة موجودة على صفحات الشبكة المعلوماتية (الإنترنيت) بالرغم من أنّه لم يتمّ نشرها رسميّاً ولم تطبع بعد.

Im aktuellen islamisch-religionspädagogischen Diskurs ist ein Abschied von der traditionellen Art der Wissensvermittlung nach dem inhaltsorientierten Konzept und die Zuwendung zu einem reflektierten Lernprozess, der die Subjekte und ihre Lebenswelten ernst nimmt, evident.
Dieser Paradigmenwechsel in der islamischen religiösen Bildung hat bestimmte Konsequenzen – auch für die Korandidaktik, die einen wesentlichen Bestandteil des islamischen Religionsunterrichts bildet. Die Autorin nimmt diese Problematik zum Anlass und untersucht in einem interdisziplinären Rahmen die offenbarungs- bzw. schrifttheologischen und die hermeneutisch-exegetischen Voraussetzungen einer subjektorientierten und kontextsensiblen Koranarbeit. In Auseinandersetzung mit diesen und weiteren zentralen Fragen liefert die Studie die ersten wichtigen Ergebnisse für die religionspädagogische sowie die hermeneutisch-theologische Grundlegung einer zeitgemäßen Korandidaktik.

The Arabic Qur’an is the most widely read and recited of books
throughout the Muslim world. Yet its teaching and message are not
accessible to a large number of non-Arab Muslims except through
translations. Even where translations are available, topically arranged
selections can be very helpful for a better understanding of Islamic
teachings, especially for those who do not have the time or patience to
carry out a thorough study.
Topical selections of verses and passages are also useful for introducing non-Muslims readers to the Qur’an and its major themes, especially those who lack the time and or motivation to explore the Islamic scripture in its entirety.

This article is a content research on the book "Pesan-pesan al-Qur'an Mencoba Mengerti Intisari Kitab Suci" (The messages of Qur'an: an effort to understand the nutshell of Sacred Book)by Djohan Effendi (2012). It overviews the background and motive of writing this book (Pesan-pesan al-Qur'an/PPQ), Qur'anicexegesis methodology and presentation and also reveals the advantages and shortcomings of PPQ. PPQ is Djohan Effendi's effort to comprehend the messages of Qur'an. PPQ is not aimed at academic interest, so PPQ is free form the established methodology of Qur'anic exegesis.PPQ contains the global interpretation of 114 surahs of Qur'an, appendix on thematics interpretation and poetical rendering of al-Fatihah and Juz Amma. The exegisis by reason is used in PPQ and ijmali(global) andmaudu'i(thematic) are the method of presentation of PPQ. In addition, PPQ has moral-ethics(adabi) and ijtima'i (society/community) by stressing to the substantial and universal values. PPQ is completed with the poems in every closing of interpreting Surah and attached the poetical translation of Juz Amma and Surah al-Fatihah. Regardless of its uniqueness and lacks, PPQ as a part of Indonesia Qur'anic interpretation deserves to be appreciated.

Though written primarily to cater for a non-specific Muslim audience, The Book of Healing still contains some of the deepest Ismaili hermeneutical expositions found across ‘Allamah Hunzai’s literature. The treatise enjoyed widespread popularity amongst diverse Muslim sects, dealing systematically and in immense detail with the numerous notions of healing found throughout the Qur’an. In addition, however, the work explores original onto-cosmological expositions as part of the hermeneutical exegeses ‘Allamah Hunzai sets forth therein, which focus in part on the process of return along the Neoplatonic hierarchy, central to classical Ismaili thought, and thoroughly repurposed by ‘Allamah Hunzai for the modern age.
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Excerpt:
Man, in his original nature, is neither angel nor animal. He is created between both. This is his greatest problem and trial, that he is linked to both of them. For his [carnal] soul is from the animal world and his intellect from the angelic world. In this tug of war between the intellect and the animal (carnal) soul, all depends on which one he opposes and which one he supports. If he establishes the kingdom of intellect in his personal world, then it is not impossible to become an angel. Contrary to this, if he follows his animal soul, then obviously, he will become an animal, although apparently, he appears to be a human being. This is an explanation of the Qur’ānic diagnosis of sick humanity. You can see in verses (7:179; 25:43-44), that such hearts, which cannot understand according to the standard which God and His Prophet have fixed, are sick and such eyes, which cannot see in accordance with the will of God, are ailing and those ears which are not able to listen to the truth, are diseased. Thus, such people have gone more astray than the cattle. The wise Qur’ān, in the form of such exhortations, by giving very great importance to prevention, gives it preference over medicine and cure.

This excerpt has been taken from page 48.

One of the main ways to understanding historical reports is to Investigate and identify historical discourses in which that reports produced. In other words, we must understand reports in their historical perspective. Tafsīr bir-ray traditions are might be considered as one of the most controversial group of historical statements regarding their meaning. This paper investigates the viewpoint of Allameh Tabatabai regarding Tafsīr bir-ray firstly. Then, the paper by analyzing of Tafsir discourse in early Islamic community tries to trace back the most historical picture of Tafsīr bir-ray in Thought of early Muslims. Afterwards, the author compares his historical reading with standpoint of Allameh Tabatabai and demonstrates the contradiction between these two opinions. It seems that Allameh Tabatabai’s viewpoint about Tafsīr bir-ray is derived from his stance toward Tafsīr al-Quran bil-Quran.
This study tries to get its aims by analysis of Shiite and Sunny primary sources as well as Tabatabai’s writings.

Da bi se razumjelo mjesto razuma i racionalnosti u Kur’anu te kasnijoj islamskoj intelektualnoj tradiciji, autor istražuje novu ontološku osnovu razuma i način promišljanja koji je u Kur’anu uveden i tako potaknut kroz kazivanja, dove, dedukcije, silogizme, naredbe, upozorenja, pohvale, obećanja o nagradi i kazni. Bogati popis logičkih dedukcija i moralnih podsticanja koje pronalazimo u Kur’anu i Hadisu imaju namjeru razbuditi nam svijest da bismo mogli početi koristiti svoje osjetilne i racionalne sposobnosti na način koji pristaje našem stanju egzistencije.

"Ethnocentrism is a tendency to prefer one’s tribe over everything else. It is a form of nationalism. It was expressed, for instance, in the Nazi song, “Deutschland uber alles,” “Germany above all.” Everyone is aware of what happened, including to Nazi Germany, as a result of making ethnocentrism into a fetish. For placing anyone but God “above all” is a form of polytheism or shirk. That is why ethnocentrism is hazardous. By contrast, Islam teaches that God is above all. “High is He above all they associate with Him,” is a frequent refrain in revelation. It reminds us of the requirement to beware of holding anything “above” or “equal” to Him. As with polytheism, there are manifold expressions of ethnocentrism. Among the manifestations of ethnocentrism, we find the perception, not warranted by revelation, that the Qur’an “abrogated” the prior revelations. Yet the Qur’an says it confirms the previous revelations. The perception represents a misrepresentation and a misunderstanding of the Qur’an. It reflects a form of ethnocentrism we encounter in exegesis. There is a difference between an abrogation and a confirmation. How did this perception become entrenched in the Muslim worldview? Ethnocentrism has related manifestations, for example the conviction that revelation may be understood exclusively in Arabic. In all cases, ethnocentrism places emphasis on the ethnicity of a people, in extreme cases, elevating it to the highest position. When this takes place in faith, there is a risk that religion may degenerate into a cult, as happens in fanaticism. Maintaining the purity of religion therefore requires guarding against ethnocentrism in all its forms as well as related aberrations. (12 pages)

This book was originally a section of Ibn Al-Qayyim's book Miftaahu Daar is-Sa'aadah (Key to the Abode of Happiness). This section was extracted from it due to its discussion of some of the Signs of Allah in the human beings and the universe. Also, Ibn Al-Qayyim's book was chosen due to its perceptive and meaningful wisdom. Another outstanding characteristic of this book is that Ibn-Al-Qayyim calls for the use of the intellect and self-introspection. He encourages the reader to deeply think about the creation of Allah, the Most High -- in the human being, existence, animals and nature. The complier, Capt. Anas Abdul-Hameed Al-Qoz, supports the writing of Ibn Al-Qayyim (Qayyem/Qayim/Qayem/Qayum/Qayyum) by mentioning modern scientific discoveries, useful notes and beneficial pictures that help achieve the objective. Thus, this book is a continuous and active call to all of mankind to look and reflect upon the Signs of Allah if they want the truth and sincerely wish to follow it.

We will show them Our Signs in the universe and in themselves until it becomes clear to them that it is the truth.

Book Review by: Al-Jumuah Magazine (Safar, 1425 H). 

This book is a translation of an Arabic work based on selections from Imam Ibnul Qayyim's "Miftah Daar is-Sa'aadah" (Key to the Abode of Happiness). Divided into four chapters; man, universe, animals, and nature, it contains sections on various natural phenomena, particularly those related to biology of humans and animals, with reflections on the great meticulous creation and watchful sustenance by Allah. The author often supplements Ibnul Qayyim's insights with accounts of modern scientific discoveries, figures and tables.

Compiled with the verse, "We will show them Our signs in the universe and in themselves until it becomes clear to them that it is the truth," in mind, this book engages the reader to deeply contemplate his own creation as well as the everything else in this vast universe. The author says that he chose this book because in it Ibnul Qayyim, "present the art and technique of thinking and reflection, and propounds the ways that should be followed to secure the desired outcome of reflection on Allah's signs in nature and un the human sphere."

Reading Ibnul Qayim's views on nature, who died in 751 AH (1350 CE), would be interesting both as a way to understand wisdom of various natural phenomena and as a window into the attitude of an eminent eight century religious scholar towards science and nature.

The first purpose is well-served by this book, the second unfortunately is not. The author fails to give an account of the tremendous gap in scientific knowledge between our age and that of Ibnul Qayyim, and how it bore on his views of nature. Background information on the dominant views of other scholars and philosophers on nature and science would add much to the value of this book. A more serious drawback in the book is lack of clear demarcation between the present author's remarks and Ibnul Qayyim's words. Credits for figures and references for modern scientific facts are also missing, which gives an unsettling sense of lack of competence.

The book nevertheless does have many positive points. The faith-inspiring discussions of Allah's wisdom in a variety of natural phenomena offer an uncommon perspective. Various verses of the Qur'an as well as ahadeeth on the subject of nature are quoted in Arabic and explained with illustrations. Nice glossy finish and elegant hard cover give it a good look. For a reader willing to overlook some of the shortcomings, the book can make a great and rewarding read. - Al-Jumuah Vol 16, Issue 2.

Islamic Insight Journal of Islamic Studies invites papers on Qur’anic Studies, Hadith Studies, Islamic Jurisprudence, Islamic Theology, Islamic Mysticism, Philosophy, Comparative Religion, Islamic Social Sciences and Culture of Muslims. The relevant topics from other disciplines also will be welcomed. The papers will be sent for a double blind peer review process and accordingly will be published.