Qur’an and the Sunna

Il Kitab ul-Qadr, qui tradotto come Il Libro del Destino, è parte della raccolta Sahih Bukhari e Sahih Muslim, che riporta gli Hadith del Profeta (pbsl) relativi ad un tema fondamentale nella religione islamica ossia la nozione di destino (Qadar), termine che è stato variamente interpretato e molto spesso equivocato sia in ambito islamico che non. In questo testo vengono riportati in traduzione italiana sia gli Hadith presenti nella racconta dell’Imam Bukhari che in quella dell’Imam Muslim. La traduzione è poi arricchita da un corposo apparato di note esplicative per accompagnare il lettore nella lettura e comprensione dei passi più complessi.

―Abstract―



What is the secret of happiness? What is the nature of love? What makes us good hosts or good guests? What traits should we seek out in friends and seek to embody as friends ourselves? How should we approach the sensual beauties of this world—when do they induce us to error and when are they signs of God? The poets and bards of many traditions have long sought answers to such questions, but perhaps no culture has taken up this challenge with more passionate urgency than that of Persia, from the ninth century AD to modern-day Iran. These eleven centuries of poetic tradition include poets who have become well-known in the West, such as ‘Umar Khayyam, Rumi, and Hafiz, as well as many others whom Westerners have yet to discover. In Iran these poems remain part of everyday popular culture, with people of all classes and levels of education able to recite them from memory, even if they may not always be sure who the poets were, where they came from, or what precisely was the spiritual intent behind the verse.
In Persian Words of Wisdom, the US-based Iranian scholar Bahman Solati has compiled hundreds of examples reflecting his country’s religious and spiritual traditions, especially Shia branch of Islam and Islamic Sufism, but also the Baha’i and Zoroastrian faiths. This bilingual edition with his own English translations further illuminates the sometimes enigmatic poems with parallel Western proverbs, as well as comparison quotations from Christian, Jewish, and Buddhist scripture and secular sources ranging from Mark Twain to Dale Carnegie.
One of Solati’s goals in this anthology is to build a cultural bridge through poetry between the West and Iran, making these treasures of Persian culture more available both to Westerners generally and, most specifically, to young people of Iranian descent who have grown up in the English-speaking world, perhaps without fully understanding the wealth of their heritage. For them and all readers, this will be a book of discovery.

Without a doubt, the Qur’an is beautiful, indeed, the most beautiful literary composition the Arabic ‎language has ever known. It signified the divine presence itself and commanded the greatest honor. The ‎proof that the Qur’an was the word of God devolved upon the Qur’an itself. The Qur’an, Muhammad ‎claimed with Qur’anic approval, indeed dictation, is so beautiful that it is inimitable; it is so inimitable ‎that it is miraculous. It is therefore not the work of humans but of God. This character of the Qur’an is ‎called its i’jaz. The Sunnah as concretization of the vision, or materialization of the ideal, translated ‎theory into reality. In it, the values of Islam were given form and became alive. They throbbed with ‎moving power. The Sunnah supplied the missing link between thinking and doing, between ideational ‎apperception and action, between thought and life and history.‎

This is an opuscule of forty hadiths by Imam Ibn Hajar which he narrates from forty different Companions through forty shuyukh in a myriad of places; from the old Salihiyya quarter of Damascus to the Riyad al-Jannah in the Prophets (may Allah bless him and grant him peace) mosque. The book is a joy (al-Imta) to read since not only the subject matter is interesting but the actual isnads of the hadith with their special features. Writing forty hadith collections has been an old scholarly tradition tracing its origins to Abdullah ibn Mubarak and its justification going as far back as to the Prophet . In this respect, the reader becomes a part of this blessed historical tradition, especially with Ibn Hajars intiation of the book with the hadith al-musalsal bi al-awwaliyya.

The Author

Imam Ahmad ibn Ali al-Asqalani (d. 852/1448), famously known as Ibn Hajar after one of his ancestors is arguably the best hadith scholar of the Mamluk period. The Dhahabi of his time and the amir al-muminin of the hadith scholars. Suyuti says that he drank from the well of zamzam and prayed to Allah to give him more knowledge than Shams ad-Din adh-Dhahabi. He is the author of over 300 books some going into lengthy volumes. He died on Friday 28 Dhi al-Hijja 852 hijri and was buried in al-Qarrafa, Cairo, now famously known as the City of the Dead (madinat al-mawta).

“Under the cover of an islam that has been distorted by ignorantists, some fanatics, corruptors of the faith, who are at ease with ignominy, commit the worst crimes against God and humanity. By distorting Islâm and all the universal, moral values, they are cultivating discord, hatred of others, violence and sectarianism. Although it is undeniable that these demonic criminals target and threaten civilisation as a whole, Muslims are the first victims of their theories and their nightmarish practices.” (Farid Gabteni)

The Sun Rises in the West by Farid Gabteni is published in two volumes: Science for the Hour and Programmed Coincidence. Each of the volumes features a preface by a doctor in history and philosophy of science, the first by Doctor Fouzia Madani and the second by Doctor Ismaël Omarjee.

This scientific treatise, extended to all Quranic Readings, is a pathbreaking masterpiece and constitutes a rigorous and irrefutable argument against obscurantism. It restores likewise the original Message of Islam to both Muslims and non-Muslims.

Science, conscience, peace and tolerance: these are the Quran’s and of Islam’s form and content, masterly exposed by the author of the book, through an applied and demonstrative study.

That Dr. Andrew Rippin would invite me to co-author an article on the Qur'an for the collection of articles he solicited and edited (Routledge 2008) is a sign of his generosity and ability to work with others from a wide range of personal beliefs. This essay is a bit of a handoff of valuable perspectives on a difficult topic, and has been foundational in my teaching and writing on the Qur'an culminating recently in the publication of my book, The Quran with Christian commentary, amazon.com/dp/0310534720

This study concerns the context of research pertaining to the methodology of approaching the Sunnah of the Prophet vis a vis the dilemma of modernism and postmodernism; a dilemma which has confronted the traditional Islamic system with many issues and questions. The study proposes an analytical model for modernist and traditional perspectives in order to compare them and bring them back to their early origins. This proposal is based on three levels: philosophy and worldview, the methods used in the context of this worldview, and the cognitive tools produced by those approaches.
The study then proceeds to examine the possibility of convergence between the traditional and modernist perspectives, rejecting the possibility of convergence in worldview and philosophy, while finding no obstacle to their agreement on the matter of tools. As for the possibility of convergence in methodologies, the study analyzes two modernist approaches, namely the historicist and the hermeneutical, and juxtaposes them with the traditional approaches of which can provide an Islamic foundation for them. The study contends that these two approaches (i.e., historicist and hermeneutical) adhere to the overall [modernist] worldview, meaning that it is incorrect to read the Sunnah through these approaches [i.e., in isolation of an Islamic worldview]. If these two approaches read the Sunnah [through a modernist worldview], then it will have to be on a compromising ground that brings together the [modernist and traditional Islamic worldviews], where the conditions for either of them are not fulfilled.
The study then proceeds to further analyze the tools of modernist approaches, doing so through two necessary means. The first is that of a methodological awareness concerned with defining the mechanisms and places for benefiting from these tools. The second having to do with the methodological imbalance in which it is concerned with highlighting the positions and the conditions that make it difficult to invoke them. The study concludes with a survey of applied models of studies in the Sunnah, which can be classified as introducing modernist tools in their approaches; or as being similar in their results to the results produced by the modernist approaches, and giving their opinion on those approaches.
Keywords: Sunnah, modernism, historicism, hermeneutics, systematic defect.

In this article it is argued that the Qiblah passages in the Qur’an, which are commonly understood as referring to the direction of the prayer, are directly engaging with and interpreting the Shema passages in Deuteronomy and their Talmudic commentaries. By defining and applying the method of intertextual polysemy, nine points of intertextuality are identified between the various Qur’anic, Biblical, and Talmudic passages. Against this background, the article implies that narrations from traditional Qur’anic commentaries are lacking in their interpretation of these passages, since they do not employ any extra-Quranic contexts to explain their meaning. Through the method of intertextual polysemy, the alternative thesis propounded here is that the historical reference for the Qiblah passages is the Shema.

Islamic finance is one of the fastest growing segments of global financial industry. In some countries, it has become systemically important and, in many others, it is too big to be ignored.Islamic finance is based on shariah, an Arabic term that often is translated to “Islamic law.”Shariah provides guidelines for aspects of Muslim life, including religion, politics, economics,banking, business, and law.The basic sources of Shari’ah are the Qur’an and the Sunna, which are followed by the consensus of the jurists and interpreters of Islamic law.
The central feature of the Islamic finance system is the prohibition in the Qur’an of the payment and receipt of interest (or riba). Islamic finance is a rapidly growing industry. While it represents a small proportion of the global finance market (estimated at 1%-5% of global share), the Islamic finance industry has experienced double-digit rates of growth annually in recent years (estimated at 10%- 20% annual growth). Industry experts estimate that assets held under Islamic finance management doubled between 2007 and 2010 to reach around $1 trillion.
This paper tries to note the main Principal of Islamic finance. In addition to discuss the Improvement can be made in several areas to promote and enhance the providing Islamic financial services.

The metaphor of the camel passing through the eye of the needle is found in the Synoptic Gospels (Matthew 19:24, Mark 10:25, Luke 18:25) and the Qur'an (7:40). The Gospels seem to suggest that it is easier for a camel to pass through the eye of a needle than for a rich person to enter the Kingdom of Heaven. The Qur'an, on the other hand, puts the metaphor in the context of disbelievers who are arrogant (istakbarū) toward God's signs. At the outset, it would seem that the passage's contexts in the Gospels and the Qur'an are different; however, through a closer analysis of the keywords, there are textual parallels that can be extracted from both texts and go beyond simply the use of this analogy in common, as previous scholars have thought. For instance, the rich man in the Gospels is asking about inheriting eternal life, while the Qur'an also discusses eternal life and inheritance in the same context. These and several other textual parallels suggest that the Qur'an is alluding to the same context for the metaphor as the Gospels do.

Many scholars, both Muslim and Western, modern and contemporary, draw erroneous conclusions about the differences in theological flow in the context of the narration of hadith. One of the most crucial wrong conclusions is that the validity of the hadith is questioned because of ideological bias and political interest bias in the narration of the hadith. Whereas, a narrator widely labeled "Shafi'ah Rafi'ah", an ideology that is claimed to be "extreme bid'ah" (al-ghuluw fi al-bid'ah) by the Sunnis, namely ʻAbbâd b. Ya'qûb (w. 250 H), adorns many books of Sunni's main hadith book. By applying the descriptive-analytical method and jarḥ wa ta'dîl approach, the author is interested in exposing evidence that 'Abbâd b. Ya'qûb is a Shî'ah-Râfiḍah. The author is also interested in exploring the existence of ʻAbbâd in the Sunni main hadith books and analyzing the value of the hadith narrated by 'Abbâd and the substance of the hadith narrated by ʻAbbâd in the books of the Sunni main hadith. This study proves that 'Abbâd b. Ya'qûb was a Hadith narrator of Syiah-Râfiḍah ideological. However, the existence of the 'Abbâd as narrators calculated in the compilation Sunni's Hadith main books (ummahât kutub al-ḥadîth) cannot be negated. Abstrak Banyak sarjana, baik Muslim maupun Barat, modern maupun kontemporer, menarik kesimpulan yang keliru tentang perbedaan aliran teologis dalam konteks periwayatan hadis. Salah satu kesimpulan keliru yang paling krusial adalah bahwa keabsahan hadis itu dipertanyakan karena bias ideologi dan bias kepentingan politik dalam periwayatan hadis. Padahal seorang perawi yang secara luas diberi label "Shî'ah-Râfiḍah," sebuah ideologi yang diklaim sebagai "bid'ah ekstrim" (al-ghuluw fi al-bid'ah) oleh Sunni, yaitu ʻAbbâd b. Ya'qûb (w. 250 H), menghiasi banyak kitab hadis induk Sunni. Dengan menerapkan metode deskriptif-analitis dan pendekatan jarḥ wa ta'dîl, di sini penulis tertarik untuk membeberkan bukti-bukti bahwa 'Abbâd b. Ya'qûb adalah seorang Shî'ah-Râfiḍah. Penulis juga tertarik untuk mengeksplorasi keberadaan ʻAbbâd dalam kitab-kitab hadis induk Sunni serta menganalisis nilai hadis yang diriwayatkan oleh 'Abbâd dan substansi hadis yang diriwayatkan oleh ʻAbdâd dalam kitab-45 kitab hadis induk Sunni. Kajian ini membuktikan bahwa 'Abbâd b. Ya'qûb adalah seorang perawi Hadis yang berideologi Syiah-Râfiḍah. Namun demikian eksistensi 'Abbâd sebagai perawi yang diperhitungkan dalam kitab-kitab kompilasi Hadis induk (ummahât kutub al-ḥadîth) Sunni tidak bisa dinegasikan.

The early Western studies of hadith-since Goldziher and Schacht, then G.H.A. Juynboll, and the following generation including Harald Motzki, Jonathan Brown, and Scott Lucas among othershave addressed the main question of the discipline, namely the seminal question of the authenticity of the corpus. All of these studies have engaged with the main part of the discipline (authenticity), through multiple genres, in the early and late period, and have presented vivid arguments using both secondary and primary sources. Scarcely, have these studies addressed how the hadith corpus was carried on and transmitted and which tools were used in Islamic history to preserve the text. A few studies have attempted to address these questions, some as a secondary subject such as George Makdisi's The Rise of the College, Richard Bulliet's The Age

The aim of this article is to trace the evolution in the meaning of the concept of Sunnah prior to its classical definition, which largely confluences it with the concept of an authentic ( ṣ aḥ īḥ ) Ḥ adīth as defined by the classical Ḥ adīth sciences. This article will first describe the semanico-contextual changes in the meaning of the term Sunnah during the period under examination and then present a chronological analysis of the development of the concept 'Sunnah' in relation to the development of the concept 'authentic Ḥ adīth'. This article argues that during the first four generations of Muslims, the concept 'Sunnah' remained epistemologically independent of the concept 'authentic Ḥ adīth' and that evaluation of Sunnah compliance with a certain practice or belief remained methodologically independent to that of the concept of an authentic Ḥ adīth, as defined by classical ʿulūm al-ḥ adīth sciences.

Any endeavour to investigate into Muhammad‟s sīrah, in totality, cannot disregard one of the key events of his prophethood, namely: the nocturnal voyage; al-’Isrā’ and the heavenly ascension; al-Miʿrāj. The authenticity of the aforementioned events, which had paramount impact on Muhammad’s mission, has been a topic of considerable scholarly debate. This paper will attempt to present a critical analysis on the textual sources narrating the events of al-’Isrā’ and al-Miʿrāj; ranging from the Qur’an and ḥadīth corpuses to sīrah and maghāzī material. It will also shed some light upon the Orientalists’ stance on these events. Finally, it will examine its significance for Muhammad’s life and his prophetic mission.

The framing of Islamic law in the first four centuries of Islam is of great significance to scholars. During this period, the Islamic diaspora was in the earliest part of its development, establishing its identity and developing the foundations of its knowledge principles. These times were tumultuous; yet, at the same time, what occurred during these early centuries formed the bedrock upon which a further millennium of growth has taken place in this global religion. Many forces were interplaying during these early years in the context of Islamic law. "Independents," who formed a majority of Islamic theorists, gradually disappeared and gave way to "Muqallidȋn" and there was discourse and allegiance amongst "Rationalists" and "Traditionalists." There was a shift away from early regional schools (of thought) to personal schools and tremendous debate raged about Ijtihȃd and Taqlȋd. In more recent times, over the past century, orientalist commentators on the period, who have painted a picture of these early centuries of the Islamic legal system and jurisprudence as being somewhat cut and dry, have begun to be challenged. Schacht for example, who wrote in the early to mid-twentieth century, later had his views nuanced by scholars such as Hallaq and others. This paper thus examines the early formation of the four schools of Islamic law, recounts brief biographical accounts of their founders, and discusses the challenges faced during those early years of Islamic legal history, which are a source of disagreement among contemporary scholars.

The dissertation explores the Qur’anic hermeneutics of Irfan A. Khan (b. 1931), a significant contemporary scholar of the Qur’an and modern western philosophy. It demonstrates that Khan’s Qur’anic hermeneutic is a paradigm shift as compared to classical Qur’anic hermeneutic and provides a substantive theory and methodology of Qur’anic interpretation.
For Khan, Qur’anic God is perpetually active in new creation and new guidance. Since the sum total of all current existences is new creation, therefore it requires fresh guidance. Therefore, Khan considers the Qur’an a primary guide for us, as if it were just revealed. Khan proposes that readers should exert themselves directly to understand the Qur’an with their own mind, developing a personal relationship with it. The readers must keep the Sunnah of the Prophet in front of them. The Prophet and his Companions read the Qur’an in their existing socio-historic situation, purified themselves, and changed their socio-historic reality. The current readers should also follow the Sunnah in this sense. Finally, for guidance Qur’anic God has been systematically guiding humankind through prophets. After the Prophet Muhammad we are in post-prophetic stage. Thus, the Prophetic Movement changed into the Qur’anic Movement. Therefore, the responsibility of interpretation rests squarely upon humankind in the absence of any prophet.
philosophically speaking humankind’s understanding is limited by its epistemic system. The lower bound of our epistemic system is apprehending Reality, but we always fail to apprehend it as an organic whole. The upper limit of our epistemic system is what we can think. Understanding happens between these two bounds. When we understand texts we convert textual symbols into images, manipulate the images, and get insights about the world of the text in front of us. However, it is only when we act upon it that we find the truth of our textual insights. Since our epistemic capacities keep on increasing due to advances in science, technology and the arts, it is possible to understand the same text in a deeper way in future. Thus, Qur’anic understanding is a continuous process that requires its new concretization in each historic epoch.

Hadis hırsızlığı (sarikatu’l-hadîs) terimini kısaca, “Bir ravinin muteber olmayan bir yolla aldığı
bir hadisi, çoğunlukla onda birtakım değişiklikler yaparak, bir başkasına rivayet etmesidir.” şeklinde
tanımlamak mümkündür. Hadis hırsızının (sâriku’l-hadîs) sened ve metin üzerinde gerçeği saptıran
tasarruflarda bulunması, bu eylemi sıradan bir usûl hatası olmaktan çıkarmaktadır. Hadis hırsızlığı
bilinçli yapılan bir fiildir ve bunu yapan ravinin bu işten bazı beklentileri bulunmaktadır.
(Stealing hadith (Sariqat al-hadith) is briefly means that “a narrator obtains a hadith without
duly and narrates it by usually making some changes on them.” Due to the thief of hadith (sariq alhadith)
done some changing in the sanad and text, it is that more than an ordinary procedural error. The
stealing hadith is an act which was consciously done and the narrator expected some interest from this
action.)

In the modern age, the conflict between science and religion manifests itself in the debate between evolution and creation. If we adopt a creationist's reading of the Qur'an, we discover an interesting anomaly. Reading the Qur'an literally does not necessarily provide the foundation of creationism. Creationists usually have in mind the concept of creatio ex nihilo, or 'creation out of nothing'. However, in the Qur'an, one of the words used for creation, khalaqna, has the root khlq, which means 'to split' or 'to divide'. This root word may even apply to the biological process of cell division. Therefore, from a scientific perspective, using the word khlq to describe this physical process is not problematic. In addition, with close textual analysis of the Qur'an, we realize that the word for creation 'be' (kun) does not truly describe the moment of creation, but rather that of 'being'. The Qur'an separates the notion of creation from being, which poses the question as to what the text constitutes as the ontological nature of the human being and the universe. Therefore, even if we do adopt a literal reading of the Qur'an, we find that it does not necessarily support a worldview that endorses creatio ex nihilo.

Muslims commonly refer to the beginning of Islam as the archetype golden era of their religion both in terms of piety and pre-eminence. This period comprised the career of the Prophet Muḥammad and the subsequent first four leaders of the Islamic community, known as the "rightly guided caliphs". According to Islamic Tradition, the Qurʾān was put into writing during this period, which also the nascent stage in the transmission of the sayings and actions of the Prophet and his Companions, transmitted by generations of Muslims and still considered authoritative today. To many Muslims, the period of the Prophet and the first four caliphs is normative and, therefore, the most important part of their history. The primary source of information for Muslims is the Qurʾān, immediately followed by the sunna of the Prophet, that includes his deeds, saying and tacit approval, preserved by consecutive generations of Muslims. How did the concept of sunna develop within the formative period of Islam? Was it derived from the exemplary behaviour of the Prophet or is it a mixture of different manifestations of sunna, for example, the living tradition of the Muslim community, the exemplary behaviour of Companions of the Prophet or caliphs with the pre-Islamic concept of sunna? The present article will contribute to the discussion about the development of sunna by comparing the concept of sunna in historical and sīra works, i.e. works dealing with the biography of the Prophet Muḥammad, from the first three centuries of Islam. However, since these works cover differ periods of time, the analysis of the concept of sunna is limited to those traditions or their parts that deal with the lifetime of the Prophet Muḥammad and the reigns of the first four caliphs of the Islamic empire, Abū Bakr (r. 11-13/632-634), ʿUmar b. al-Khaṭṭāb (r. 13-23/634-644), ʿUthmān b. ʿAffān (r. 23-35/644-656), and ʿAlī b. Abī Ṭālib (r. 35-40/656-661). The terms under scrutiny are the noun sunna, its plural sunan, and derivatives of the verb sanna. 1 I would like to thank Adam Walker for his careful revision of the English text and for his valuable suggestions to improve this article. Any inaccuracy or mistake is, of course, my fault. The first part of this article is dedicated to the discussion about the origin and the development of the concept of sunna from pre-Islam to the end of the second Islamic century, as well as the relationship between the sunna of the Prophet and the "living tradition", or the generally agreed practice, of the community. The second part consists of an analysis of the three above mentioned terms in the source material, followed by a discussion of the different types of sunna as represented by the terms sunna, sunan and sanna in the sīra and historical works of the first three centuries of Islam. The debate about the development of prophetic sunna The classical Islamic view on the development of prophetic sunna during the first three centuries of Islam is that already during the lifetime of the Prophet Muḥammad Muslims imitated the Prophet's conduct. The subsequent generations continued this custom and preserved the Prophet's sunna in oral or written tradition. While Islamic scholars certainly played an important role in the preservation of the sunna, the ordinary Islamic community was also instrumental in the preservation of practices. 2 Joseph Schacht was not the first to oppose the classical Islamic view on the origin and the development of the sunna of the Prophet, but his study of the concept of sunna in the work of the Islamic legal scholar al-Shāfiʿī (d. 204/819) brought about many scholarly publications by Muslims as well as non-Muslims. 3 Schacht coins "living tradition" as a collective name for several concepts of sunna in the ancient school of laws, ranging from "generally agreed practice" to the original pre-Islamic meanings of "precedent" or "way of life". 4 He argues that sunna originally denoted the normative practice of the community and was from the time of al-Shāfiʿī onwards (i.e. from the end of the second Islamic century) formalised and eventually restricted to the normative behaviour of the Prophet Muḥammad. 5

It seems that Muslims are able recite the Quran, but if we inquire if they know what they recite, not a few say “no.” Those who have memorised the Quran have accomplished a major feat. I recall attending a talk at the Islamic University of Malaysia by a revert to Islam from America. He was from Pakistan. Before his reversion, he said he “used to party, be a rapper, enjoy music, etc.” After he reverted to Islam, he went to Pakistan, where he memorized the Quran. He succeeded in nine months. After he finished memorizing the Quran, he asked his teacher: "Teacher, can you now teach me the meaning of what I memorized?" His question showed that he memorized the Quran without understanding it. The teacher gave an interesting response: "Be patient. Let me teach you a second method of recitation first." The teacher discouraged his pupil from learning the meaning of revelation. This should be of concern. It is not uncommon to meet among the Muslims even older people who say: "I know how to recite the Quran, but I do not understand it." How can someone “know how to recite” the Quran and “not understand it” at the same time? Is it possible to recite without comprehension? If a person can merely reproduce the sounds of a language without knowing what he is saying, what kind of knowledge does this person have? Mere reproduction of the sounds of a text without knowledge of the meaning is limited knowledge. In so far as the well-being of the Muslims depends on their knowledge of Islam, it is advisable to address the problem. It seems that teachers are placing emphasis on recitation and memorization at the expense of understanding the meaning of the text. This should be redressed. A methodology that does not complement the study of formal pronunciation with the study of meaning does not facilitate the reader’s access to the message of the text. A methodology that effectively separates the study of tajweed (pronunciation) from the study of meaning does little to help Muslims attain knowledge of revelation for the purpose of guidance. Islam is indeed a much-misunderstood religion. It is not well understood even by a significant number of Muslims themselves. This incomplete understanding of Islam has serious consequences. In an environment of ignorance, fanaticism will thrive. The best antidote to ignorance is knowledge, the true knowledge of the teaching of Islam, gained first of all from the knowledge of revelation.

Spiritual tourism is not a new phenomenon, however, when the tourism became a global trend of religious expression, the perspective of the sociology of religion takes its role . In Indonesia, although Muslims perform hajj, visiting and praying in famous cemeteries (ziyāra), and umrah are also included into this trip. Spiritual tourism has been affected by religious views, including the understanding of what is referred to as Sunna. This condition has enfolded how umrah is performed as a social trend today. By looking at the concept of spiritual tourism from sociological perspective, this paper further utilizes umrah and hajj travel agencies' angle in seeing of what is so called Sunna, and how it has influenced the performance of umrah. The study demonstrates the important role of travel agencies in forming a strategy to attract pilgrims by two steps: by binding umrah as a recreation/travel and placing it as a modern distinctive way of worship. 

An excerpt from the classic of Islamic systematic theology by Abū Ja'far Aḥmad ibn Muḥammad al-Ṭaḥāwī (4thc. Hijrī / 10thc. CE), Al-Aqidah al-Tahawiyyah, translated into English in the style of Islamic didactic poetry to facilitate memorization.

Il Kitab al-Sawm, tradotto in italiano come il Libro del Digiuno, riporta una serie di Tradizioni del Profeta Muhammad (pace e benedizioni su di lui)‬ relative alla pratica cultuale del digiuno così come era praticato dal Profeta e dai Compagni con riferimenti non solo al sacro mese del Ramadan ma anche ad altre occasioni quali il Giorno di Arafah o di Ashura ed alla pratica del digiuno volontario. Gli Hadith contenuti in questa raccolta tratta dal Sahih Bukhari costituiscono un riferimento fondamentale per il musulmano che intenda conformare le proprie pratiche cultuali sia alla forma che allo spirito della Sunna del Profeta Muhammad ‫.)ﷺ(‬ Il testo è poi accompagnato da un apparato di note chiarificatrici di alcune espressioni arabe e di spiegazioni tratte dalle diverse scuole di giurisprudenza islamica. Tawasul International Centre for Publishing, Research and Dialogue è un'associazione nata al fine di promuovere una conoscenza della religione e della cultura islamica non distorta ed equilibrata. Le attività dell'associazione sono tese a diffondere la conoscenza della cultura islamica nelle sue diverse sfumature attraverso pubblicazioni, conferenze e scambi interculturali, al fine di poter aiutare gli appartenenti alle comunità religiose diverse da quella musulmana ed i musulmani stessi a distinguere i genuini insegnamenti islamici nell'interesse della pace e del reciproco rispetto tra popoli, culture e religioni diverse.

Türkiye’de cumhuriyetin ilanından günümüze kadar, Kur’ân meâli çalışmaları konusunda oldukça bereketli bir birikim söz konusudur. Bu çalışmalardan birisi de Prof. Dr. Hüseyin Peker tarafından kaleme alınan “Kur’an Meâli” adlı eserdir. 
Bu makalede, bir Kur’ân mütercimi olan Hüseyin Peker’in hayatı konu edilmektedir. Araştırmanın amacı, Peker’in hayatı, eserleri, hocaları ve yetiştirdiği Doktora ve Yüksek Lisans öğrencileri hakkında bilgi vermektir. Araştırmanın kapsamı, Peker’in hayatı, eserleri, hocaları ve öğrencileriyle sınırlı tutulmuştur. Araştırmanın yöntemi, Hüseyin Peker Hoca ile yapılan röportaja ve literatür taramasına dayanmaktadır. Araştırma, biyografi çalışması niteliğindedir.
Araştırma, dört aşamadan oluşmaktadır. Birinci aşamada, müellifin hayatı hakkında bilgi verilmekte, bu kapsamda, Peker’in doğumu, çocukluk yılları, eğitim hayatı ve resmi görevleri ele alınmaktadır. Bu konular, Peker Hoca ile yapılan röportaj çerçevesinde işlenmektedir. İkinci aşamada, Hüseyin Peker’in eserleri incelenmektedir. Bu bağlamda, Hoca’nın özellikle “Son İlahi Mesaj Kur’an ve Açıklamalı Meâli” ve “Kur’an Meâli” adlı eserleri, Tefsir İlmi açısından önem arz etmektedir. Üçüncü aşamada, Peker’in bir Din Psikolojisi uzmanı ve Kur’ân mütercimi olarak yetişmesinde önemli katkıları olan hocaları tanıtılmaktadır. Dördüncü aşamada ise, Peker Hoca’nın yetiştirdiği Doktora ve Yüksek Lisans öğrencileri ve söz konusu öğrencilerin bugünkü görevleriyle ilgili bilgiler verilmektedir.
Anahtar Kelimeler: Tefsir, Kur’ân, Meâl, Mütercim, Hüseyin Peker.
There has been accumulation on Qur’an translation studies from the republic day of Turkey until now.  One of these studies is the book entitled “Kur’an Meâli” which has been written out by Prof. Dr. Hüseyin Peker.
In this article, the topic of the research is the life of Hüseyin Peker who has been a translator of the Quran. The aim of the research is to give information about Peker’s life, works, prelectors, graduate and postgraduate students who have been educated by him. The scope of the research is confined to Peker’s life, works, prelectors and students. The method of research is considered as a biography which depends on an interview made with teacher Hüseyin Peker and literature review.
The research consists of four stages. The information is provided about author during the first stage. Within this scope, Peker’s birth, childhood years, educational background and official duties are discussed. These mentioned issues are taken into account as part of the interview made. In the second stage, works which have been belong to Hüseyin Peker are analyzed. In this sense, books which are especially in the names of “Son İlahi Mesaj Kur’an ve Açıklamalı Meâli” and “Kur’an Meâli” have importance with regard to exegetics. In the third stage, prelectors who contributed to Peker in order to be an expert in the psychology of religion and a translator of the Quran are introduced. In the fourth stage, teacher Hüseyin Peker’s graduate and postgraduate students who have been educated by him, and what their professions are introduced.
Keywords: Commentary, Qur’an, The Meaning of Qur’an, Translator, Hüseyin Peker.

Certo pensiero islamico contemporaneo insiste sull'idea che il buon credente debba conformare il proprio comportamento al modello divino oltre che a quello profetico, dunque all'essere e al fare di Dio (cfr. la dottrina dei Nomi). A partire dalla definizione del termine rifq nel Lisān al-ʿarab di Ibn Manẓūr, questo saggio propone alcune riflessioni attorno alle occorrenze di rifq e dell'attributo al-rafīq - attributo tanto divino quanto umano – nella principale letteratura tradizionistica. Quel che emerge è l'alto statuto religioso della forma di gentilezza qualificabile di rifq, la quale assume di volta in volta il senso di garbo e amabilità dei modi, di sollecitudine e cura anche nel senso di cura medica, e di solidarietà di gruppo tra credenti e tra coniugi; nonché il senso di tenerezza e premura nei confronti dei più deboli, quindi dei bambini e degli animali.


Une certaine pensée islamique contemporaine insiste sur l'idée que le bon croyant doit régler son comportement non seulement sur le modèle du Prophète, mais aussi sur le modèle de Dieu, donc se conformer à l'être et à l'action de la divinité (cf. la doctrine des Noms). Partant de la définition du terme rifq dans le Lisān al-ʿarab de Ibn Manẓūr, cet essai propose quelques réflexions autour des occurrences de rift et de l'attribut al-rafīq - un attribut autant divin qu'humain - à travers les textes principaux de la littérature de Tradition.  Ce qui en ressort est le haut statut religieux de la forme de gentillesse dite rifq, qui revêt tour à tour le sens de délicatesse et d'amabilité, de sollicitude et de soins, au sens également de soins médicaux, et de solidarité entre les croyants et entre époux ; sans oublier le sens de tendresse et d'attentions vis-à-vis des plus faibles, donc des enfants et des animaux.


Certain contemporary Islamic thought insists on the idea that the good believer must conform his behavior not only to the Prophetic model, but also to the divine model (see the doctrine of the Beautiful Names). Beginning with the definition of the term rifq in Lisān al-ʿarab by Ibn Manẓūr, this essay reflects on several occurrences of rifq and of the attribute al-rafīq  – an attribute equally divine as it is human – in principal Traditional literature. That which emerges is the high religious regard for the form of kindness named rifq, which assumes a variety of forms: courtesy and politeness, endearment and care for others (even in the sense of medical care), and solidarity among believers and between spouses – without omitting the sense of tenderness and consideration with regards to the more feeble, specifically children and animals.

The research is showing great interest towards the topic Qur’anic Composition because of the subtle differences and subtle connotations between similar expressions of the Qur’an, especially since these similarities address the structural and ordinal levels to elicit conclusions and a deeper concept, and from this perspective study attempts to shed light on the semantic difference between the two expressions: “Those who believed” and “The believers” in the structures of the Noble Qur’an, to search for subtle differences by investigating their Qur’anic positions, to arrive at the words of scholars in defining the specific and common between the two expressions as well as explaining the meanings of “the” and the connected ones defined in a way that tries to reveal the original significance of each of them, while monitoring the indications branching with what fulfills the right of the standing contained therein. The study examines the term "الذين آمنوا" those who believed” in a number of contexts, whether in the context of legislation and direction, and the difference in ranks of the interlocutors, between nationality and covenant, with evidences in the context of legislation and guidance, methods connected in the form of the news and the context of their evangelization in the world and the hereafter, and the context of the enclosure of God and His Messenger, the context The comparison between the two groups and the context of investigating the disagreement in the religion and describing the firm faith.

Bu makalede, ortaya koyduğu düşüncelerle Tasavvuf’un tarihî gelişim sürecine önemli etkileri bulunan Muhyiddin İbnü’l-Arabî’nin işârî tefsir anlayışının fikrî arka planı incelenmekte, onun Kur’ân yorumlarına ilişkin metoduna tesir eden ilkelerin tespiti amaçlanmaktadır.
İbnü’l-Arabî düşüncesinde sûfînin şahsî tecrübesiyle ilişkilendirilen işârî tefsir, Kur’ân’ın bâtınî anlamlarıyla ilgili olup, teoride tekrarı mümkün olmayan yorumları içermektedir. Bu makalede İbnü’l-Arabî’nin işârî yorumlarına kaynaklık teşkil eden varlık, bilgi, insan ve Kur’ân anlayışından bir takım ilkeler tespit edilmektedir. Bu ilkeler çerçevesinde varlığı zâhir-bâtın şeklinde ayırmanın işârî tefsirin ortaya çıkışındaki en önemli ilkeyi oluşturduğu; zâhir-bâtın ilişkisinin bu yorum şeklinin niteliğini belirlediği; tecellî kavramının işârî tefsire dinamizim kattığı; İbnü’l-Arabî’nin insan ve Kur’ân konusundaki fikirlerinin hitap muhatap dengesini temin eden bir düzlemde ele alındığı; bilgi kaynakları üzerindeki düşüncelerinin varlık anlayışıyla uyumlu bir takım çıkış noktaları içerdiği tespit edilmiştir.
Anahtar Kelimeler: Kur’ân-ı Kerim, İbnü’l-Arabî, İşârî Tefsir, Te’vil, Tefsir.
In this article, Muhyiddin Ibn al-Arabî's perception on the intellectual background of ishârî exegesis are examined, and the determination of principles of the method regarding the Quran exegesis of Ibn al-Arabi, who with the ideas he put forward had significant impacts on the historical development process of the Sufism, are aimed.
Ishârî exegesis that is associated with sûfi's personal experience in the perception of Ibn al-Arabî relates to the inner meanings of Quran. Theorically, it contains interpretations that cannot be reproduced again. In this article, a number of principles have been identified from his understanding of being, knowledge, man and Quran that is the source of Ibn al-Arabi's interpretations. In frame of these principles, it is determined that the couple of zâhir and bâtın constitute the key principles that are related with the showing up of ishâri exegesis; and the relation of zâhir and bâtın with each other specifies the characteristic of this kind of exegesis; and the concept of manifestation adds dynamism to ishârî exegesis; and it is tackled Ibn al-Arabî's thoughts about man and Quran in the platform that supplies with the balance of speech and interlocutor; and his ideas about the sources of knowledge contain a number of starting points that accord with his ideas about the being.
Keywords: Qur’an al-Karim, Ibn al-Arabi, Ishârî Exegesis, Ta’wil, Tafsir.

Son kutsal kitap Kur’ân insanların anlaması için gönderilmiştir. Bu ise ancak onda yer alan kavramların ve sözcüklerin iyi bir şekilde anlaşılmasıyla mümkün olur. Bu sebeple Kur’ân’da yer alan kelimeler ve kavramlar tam olarak bilinmeden Kur’ân’ın doğru bir şekilde anlaşılması mümkün değildir. İntikam kavramı ve müştakları da Kur’ân’da kullanılan ve anlaşılması gereken kavramlardandır. İşte bu makalede Kur’ân’da yer alan bu kavram ve muhtelif türevleri inceleme konusu yapılmıştır. Önce söz konusu kavramın etimolojik kökenleri ve lügatlerdeki anlamları üzerinde durulmuştur. Bunu yaparken Arap şiirinden ve hadislerden de istifade edilmiştir. Sonra mezkûr kavramın Kur’ân’daki kullanım biçimleri ve yer aldıkları siyak-sibak içerisinde kazandıkları farklı anlamları belirlenmiştir. Ayrıca Kur’ân’da Allah’ın intikam alma sebeplerine yer verilmiş ve insanın intikamı ile Allah’ın intikamı arasında ne gibi farklar olduğu tespit edilmeye çalışılmıştır. Son olarak “intikam” kavramının “gazap”, “gayz” ve “sehad” gibi diğer kelimelerle olan anlam ilişkileri tahlil edilmiştir.
Anahtar Kelimeler: İntikam, azap etmek, cezalandırmak, öç almak, nefret etmek.
Qur’an is the final testament sent for the people to understand it. This is only possible with a good understanding of the concepts and words contained in the Holy Book. Therefore, it is not possible to correctly understand Qur’an without knowing the exact meanings of concepts and words included in Qur’an. The concept of al-intikam and its derivatives used in Qur’an also need to be understood. In this article, the concept of al-intikam and its various derivatives are examined. First, the etymological roots and meanings of the concepts in dictionaries are discussed. Arab poetry and hadiths are used to perform these discussions. Then, the use of al-intikam in Qur’an and its different meanings within context are determined. In addition, the reasons why Allah takes al-intikam are included and difference between Allah’s al-intikam and man’s al-intikam is tried to be identified. Finally the meaning relations of “al-intikam” with other words like “al-gazap”, “al-gayz” and “al-sahad” have been analysed.
Keywords: al-Intikam, torment, punish, revenge, hate.

İnsan onurlu olarak yaratılmıştır. Hz. Muhammed, cahiliye döneminde çiğnenen insanlık onurunu korumak ve hak ettiği seviyeye yükseltmek için çok önemli kurallar getirmiştir. Hz. Muhammed, insanın gerçek onuruna kavuşması için peygamberlikten önce ve sonra sadece teoride kalan söylemlerde bulunmamış, insan onurunu koruyacak her faaliyetin içinde yer almıştır. İnsan onuruna saygı Kur'an ve Hz. Peygamberin temel eğitim metodu olmuştur. Kadınlar, çocuklar, köleler onun sayesinde insan olarak muamele görmüşler, temel haklarına kavuşmuşlardır. Modern dünya, alınan bunca tedbire ve imzalanan sözleşmelere rağmen, hala insan hakları ve onuru konusunda Hz. Muhammed dönemindeki seviyeye ulaşamamıştır. Makalemizle Kur'an'da insan onuru ile ilgili yer alan ilahi buyrukları, Hz. Peygamberin insan onuruna verdiği değeri, örnek uygulamalarını, tavsiyelerini ve insan onuruna saygıyı bir eğitim metodu olarak kullanmasını yeniden gündeme getirmeyi amaçladık. Anahtar Kelimeler: Kur'an, Sünnet, İnsan Onuru, İnsan Hakları, Eğitim.
Abstract
Man is created with honour. Prophet Mohammad brought very important rules to protect and to raise man’s honour to the degree it deserved which was during Jahiliyyah. To rejoin man and his honour, he not only gave speeches which did not remain in theory before and after his prophecy but he also participated in all of the activities which would save man’s honour. Respect to man’s honour was the main educational method of Quran and Prophet Mohammad. Women, children, and slaves were treated as human beings thanks to him, and attained their substantive rights. Modern World, despite the measures taken and conventions signed, has not reached to the level of human rights and honour during Prophet Mohammad’s era. In our article, in Quran, the importance given to man’s honour by Prophet Mohammad, his model practices, advices, and using respect to man’s honour as an educational method by wise and conscientious people.
Keywords: Qur’an, Sunnah, Human Dignity, Human Rights, Education.

In this study, it was discussed why the Jews were cursed by Allah Almighty in the framework of the Qur'an. First of all, let us express that the Quran is a divine message sent by Allah for the guidance of humanity. It contains information that will lead humanity to happiness both in this world and hereafter. There are also concepts in it that describe paradise, its bounties, and the rewards that believers will receive. Besides some of the terms in the Qur'an, there are also concepts that evoke punishment. One of these concepts is “cursing” that means to be away from the mercy of Allah in both the world and hereafter. Also the concept “curse” is used in the Qur'an as meanings of "curse", "insulting", and "removal from Almighty Allah's mercy". Those who are cursed by Almighty Allah will be deprived of Allah's forgiveness in both this world and the hereafter. This is a punishment by Allah. Again, it is the curse of the angels and all people to that person. According to the Qur'an, Allah, angels and all people curse that occurs sometimes physically or psychologically. Allah will punish His servant who deviates from the right path, both physically and psychologically, in both this world and hereafter.
The Quran contains stories of many tribes. Undoubtedly, one of them is about the Jews. The life story of Israelites or the Jews is widely included in the Quran. The life of Jews in Egypt and their later periods are mentioned. Meanwhile, the Israelites went astray by worshiping the calf after crossing the Red Sea. They also violated the Saturday ban in another period. Therefore the Jews, who oppose Allah's orders and prohibitions and do not fulfill their responsibilities, were turned into apes in the world, and will be also punished with the hell in hereafter. In addition, they will be faced with psychological punishments in both the world and hereafter. The Qur'an also expressed some of the reasons why Jews were psychologically or physically converted into monkeys. The reasons such as denial, rebellion, renunciation, fabricating lies in the name of Allah, concealing the truth, and distorting the book are mentioned among them. It is clearly stated in the Quran that the servant will be cursed because of these reasons. The way to avoid this is expressed as fulfilling the commandments and prohibitions of Allah.
It is possible to divide the punishments into two as physical and psychological. Physical punishments such as slapping, hitting the body, and pushing anyone are punishments that affect the human body. However, the effect of psychological punishments, such as depriving a person of something that he loves, scolding, warning, threatening, condemning, cutting off love and attention from him, on the human soul that means the soul of man suffers from it. While the effect of physical punishments applied to the body passes over time, the effect of psychological punishments on the soul is more permanent. For this reason, the greatest psychological punishment for Jews is depriving of God's mercy in both the world and hereafter. Again, they win the curse of both angels and all people. Nevertheless, those who do not care about the faith and moral principles in the Qur'an, will invoke the curse of Allah regardless of their religion. In this study, the concept “curse” in the Qur’an will be discussed firstly. In this section, it will be explained what the meaning of the concept “curse” used in the Qur’an. Because many concepts in the Qur'an seem to have different meanings. Then, it will be focus on the reasons which caused the Jews to be cursed by Allah. Here, the reasons such as denial, rebellion, abstinence from their words, fabricating lies in the name of Allah, concealing the truth, and distorting the book will be mentioned. In addition, the physical and psychological punishments resulting from cursing will be considered and examined. In the last section, it will be tried to reach a conclusion with an evaluation.
Keywords: Tafsir, Qur’an, Jew, Curse, Punishment.
Bu çalışmada Yahudilerin niçin Allah Teâlâ’nın lanetine uğradıkları Kur’an çerçevesinde ele alınıp incelenecektir. Hemen şunu ifade edelim ki Kur’an, Allah Teâlâ tarafından insanlığın hidayeti için gönderilmiş ilahi bir mesajdır. Onda insanlığı hem bu dünyada hem de ahirette mutluluğa ulaştıracak bilgiler bulunmaktadır. Yine onda cennet ve içindeki nimetleri anlatan, inananların kavuşacağı mükâfatları zikreden kavramlar vardır. Bunun yanında Kur’an’da yer alan bazı kavramlar cezayı çağrıştıran kavramlardır. Bunlardan biri de lanet kavramıdır. Lanet, dünya ve ahirette Allah Teâlâ’nın rahmetinden uzak olmaktır. Ayrıca lanet kavramı Kur’an’da “beddua”, “hakaret” ve “Yüce Allah’ın rahmetinden uzaklaştırma” anlamlarında kullanılmıştır. Allah Teâlâ’nın lanetine uğrayan kimseler hem bu dünyada hem de ahirette Allah Teâlâ’nın bağış ve affından mahrum kalacaklardır. Bu durum ise Yüce Allah’ın bir cezalandırmasıdır. Yine lanet meleklerin ve tüm insanların o kişiye beddua etmesidir. Kur’an’a göre Allah Teâlâ, melekler ve tüm insanlar lanet edicidirler. Bu lanet ise bazen bedenen bazen de psikolojik olarak tezahür etmektedir. Allah Teâlâ bu şekilde doğru yoldan sapan kulunu dünyada ve ahirette hem fiziki olarak hem de psikolojik olarak cezalandıracaktır.
Kur’an’da birçok kavmin kıssasına yer verilmektedir. Şüphesiz ki bunlardan biri de Yahudilerdir. Kur’ân’da İsrailoğullarının ya da Yahudilerin hayat hikâyesine geniş bir şekilde yer verilmektedir. Yahudilerin Mısır’daki hayatı ve sonraki dönemleri anlatılır. Bu meyanda İsrailoğulları Kızıl denizi geçtikten sonra buzağıya taparak yoldan çıkmışlardır. Yine başka bir dönemde Cumartesi yasağını ihlal etmişlerdir. Bu nedenle Allah’ın emir ve yasaklarına karşı çıkan ve sorumluluklarını yerine getirmeyen Yahudiler dünyada maymuna çevrilmişler, ahirette ise cehennem azabıyla cezalandırılacaklardır. Bunun yanında hem dünya hem de ahiret hayatında psikolojik cezalara çarptırılmışlardır/çarptırılacaklardır. Kur’an, Yahudilerin psikolojik ya da fiziki olarak maymuna çevrilmesinin bazı sebeplerini de ifade etmiştir. İnkâr, isyan, sözlerinden caymak, Allah adına yalan uydurmak, hakkı gizlemek, kitabı tahrif etmek gibi sebepler bunlar arasında zikredilmektedir. Bu sebeplerin ise insanı lanete uğratacağı ve onu cehenneme götüreceği Kur’an’da açıkça belirtilmektedir. Bundan kaçınmanın yolu ise Allah’ın emir ve yasaklarını yerine getirmek olarak ifade edilmiştir.
Cezaları genel olarak fiziksel ve psikolojik cezalar olmak üzere ikiye ayırmak mümkündür. Fiziksel cezalar insan bedenini etkileyen cezalardır. Tokat atmak, bedene vurmak, o kimseyi itip kakmak fiziksel cezalardandır. Ne var ki psikolojik cezaların etkisi insan ruhunadır. Yani insanın ruhu bundan dolayı acı çeker. Kişiyi sevdiği bir şeyden mahrum bırakmak, azarlamak, uyarmak, tehdit etmek, kınamak, ondan sevgi ve ilgiyi kesmek de psikolojik cezalardandır. Bedene uygulanan cezanın etkisi zamanla geçerken, psikolojik cezanın ruha verdiği etki daha kalıcıdır. Bu nedenle Yahudiler için en büyük psikolojik ceza dünya ve ahirette Allah’ın merhametinden mahrum bırakılmalarıdır. Yine meleklerin ve bütün insanların lanetini kazanmalarıdır. Bununla beraber Kur’an’da geçen imanî ve ahlakî ilkeleri önemsemeyenler de herhangi bir din farkı gözetilmeksizin Allah’ın lanetini celp edeceklerdir. Çalışmamızda öncelikle Kur’an’da lanet kavramı ele alınacaktır. Bu bölümde Kur’an’da kullanılan lanet kelimesinin ne gibi anlamlara geldiği açıklanacaktır. Zira Kur’an’da geçen birçok kavramın değişik anlamlarının olduğu görülmektedir. Daha sonra Yahudileri Allah’ın lanetine gark eden nedenler üzerinde durulacaktır. Burada Yahudilerin içine düştükleri inkâr, isyan, sözlerinden caymak, Allah adına yalan uydurmak, hakkı gizlemek, kitabı tahrif etmek gibi sebeplere yer verilecektir. Bunun yanında lanet sonucu ortaya çıkan fiziksel ve psikolojik cezalar ele alınıp incelenecektir. Son bölümde ise bir değerlendirme yapılıp sonuca varılmaya çalışılacaktır.
Anahtar Kelimeler: Tefsir, Kur’an, Yahudi, Lanet, Ceza.

The aim of this study was to explore the ways in which the main texts in Islam, Holy Qur’an and the Sunnah of the Prophet Mohammed (pbuh), contribute to understandings of oral health. The AHadith provide guidance for oral health-related behaviour but were written at a time when their symbolic
meanings were perhaps vastly different to those of today. In gaining more insight into the ways Islamic HRB shape oral health-related practices and outcomes, if at all, we may be better placed to develop a more culturally sensitive and diverse dental public health and oral health promotion which takes into account religious dimensions, mediating factors, HRB and salutogenic mechanisms.