Translation as a Form of Da’wah: a Unique Cultural Experience of King Fahd Glorious Qur’an Printing Complex and Its influence on Islamic Ummah

Established in 1405 A.H. (1984 CE) by His Royal Highness King Fahd bin ‘Abd al-Aziz Al Sa’ud (rahimahu Allah) Qur’an Printing Complex quickly became one of the most eminent institutions that are related not only to the propagation of Qur’anic knowledge, but to Islamic Affairs in general. The main goal of our article is to explore how the Qur’an Printing Complex obtained its highest position in Islamic world and which efforts, with the help of Allah the Almighty, were made by the wise government of Al Sa’ud and Islamic scholars from the Kingdom on the way to these achievements. It is proved that Qur’an Printing Complex completely realized Islamic view on the translation of the Glorious Qur’an and the Sunnah of Prophet Muhammad (peace be upon him) that is stated in the words of Sheikh al-Islam Ahmad ibn Taymiyah (rahimahu Allah) in his work “Refutation of Greek Logic”: “Islamic community is obliged to convey (tabligh) The Qur’an, its words and meanings… if its conveying to the foreigners needs a translation, let them [i.e. Muslims] translate it as much as possible”. We assume that King Fahd Glorious Qur’an Printing Complex is a unique religious institution in the world, since no other religion has such a powerful scientific and cultural organization that deals with sacred texts and their edition. The level of published editions, interpretations and academic requirements to the translations received the highest evaluation not only from Muslim scholars, but also from Orientalists. The well-known edition of the Glorious Mushaf (al-Mushaf al-Madinah an-Nabawiyyah), published by Complex, constitutes one of the most referred sources in the present-day Qur’anic Studies. Our article affirms that methods and other features of Islamic call, used by Qur’an Printing Complex and based on the path of as-salaf as-salih, provide a wide scientific experience that is useful for Islamic ummah in every corner of the globe

KAJIAN TAFSIR AL-QUR’AN KONTEMPORER DI UIN ANTASARI BANJARMASIN (ANALISIS KONTEKS DAN SIGNIFIKANSI)

AbstractThis paper examines to see how the depelovment of contemporary Qur’anic studies at UIN Antasari Banjarmasin, based on analysis of context and significant. By using searching methods for published literatures 2008-2018, the result of this paper show that generally study of tafsi>r al-Qur’a>n has been done by Antasari’s scholars through various of discussions, themes, perspectives, and approaches of knowledge. It’s indicate that the thoughts of Qur’anic studies at UIN Antasari Banjarmasin always be developed and increased dynamically. By analysis context, that Qur’anic studies literatures are produced form mufassir who has diverse social-cultural bases. Moreover, its role significantly very important for depeloving contemporary Qur’anic studies at UIN Antasari Banjarmasin. In other side, it’s also effectively very useful for giving the contributions and solving the society problems.AbstrakTulisan ini berupaya untuk melihat bagaimana perkembangan kajian tafsir al-Qur'an kontemporer di UIN Antasari Banjarmasin, yang dianalisis dari tinjauan konteks dan signifikansinya. Berdasarkan penelusuran terhadap literatur-literatur yang terpublikasi tahun 2008-2018, hasilnya menunjukkan bahwa kajian atas tafsir al-Qur’an di UIN Antasari Banjarmasin secara umum telah dilakukan dengan berbagai bentuk kajian, corak dan model pendekatan. Pemikiran tafsir al-Qur’an di UIN Antasari Banjarmasin selalu bergerak dinamis beriringan dengan dinamika pemikiran Islam modern-kontemporer. Secara analisis konteks, karya-karya tafsir al-Qur’an yang berkembang di UIN Antasari Banjarmasin, lahir dari tangan para mufassir yang mempunyai basis sosial-budaya yang beragam, sesuai dengan konteks dan ruang yang melingkupinya. Selain itu, karya-karya yang ditulis oleh para akademisi UIN Antasari Banjarmasin tersebut memiliki urgensi dan signifikansi terhadap pengembangan studi tafsir al-Qur’an kontemporer. Di satu sisi, ia juga hadir dalam rangka memberikan kontribusi konkret terhadap setiap problematika sosial-keagamaan yang muncul di masyarakat

Human~Divine Communication as a Paradigm for Power: al-Tha'labi's Presentation of Q. 38:24 and Q. 38:34

Verse 24 to 25 of sura 38 (Sad) of the Qur'an tell us 'David realized that We had been testing him, so he asked forgiveness of his Lord, fell down on his knees, and repented: We forgave him [his misdeed]. His reward will be nearness to Us, a good place to return to'; verse 34 to 35 of the same sura tell us 'We certainly tested Solomon, reducing him to a mere skeleton on the throne. He turned to Us and prayed: 'Lord, forgive me! Grant me such power as no one after me will have -- You are the Most Generous Provider', then, at verse 40, 'His reward will be nearness to Us, a good place to return to'. Yet the medieval Muslim historiographical tradition presents very different narratives, and very different personalities, in elucidation of these two episodes. The two questions that will be addressed in this essay are: restricting our focus to communication patterns and how God is presented in the narrative, how do these two narratives differ? And, secondly, can we find reasons in the text of the Qur'anic passages themselves for why they differ

RUSSIAN SCHOLARS and the QUR'ÂN: Historical Perspective of the Development of Russian Orientalists in the 19th–20th Centuries

Ilmuan Rusia dan al-Qur'an: Perspektif Sejarah Perkembangan Orientalis Rusia abad ke 19 dan 20. Setelah keberhasilan Mullah Usman Ibrahim pada abad ke 18, studi al-Qur'an di Rusia sejak abad ke 19 tidak mengalami kemajuan signifikan. Kondisi ini berlanjut hingga G.S. Sablukov dan D.N Boguslavskiy pada akhirya menciptakan karya sendiri mereka tentang tafsir al-Qur'an pada masa paruh kedua abad ke 19. Perkembangan tradisi Rusia dalam pengkajian al- Qur'an semakin pesat ketika ilmuan Rusia yang lain, I. Yu. Krachkovsky, memper- kenalkan pendekatan baru dalam memahami dan menginterpretasi Kitab Suci al- Qur'an bagi masyarakat Rusia pada awal abad ke 20. Dalam makalah ini penulis mengemukakan bahwa sangat disayangkan, ilmuan Rusia memasuki era kegelapan dalam pengkajian al-Qur'an ketika regim Komunis Soviet menagmbil alih kendali pemerintahan dan memperkenalkan kebijakan dan propaganda ateistis pada paruh kedua abad ke 20. Makalah ini berupaya untuk menganalisa sejarah perkembangan studi al-Qur'an dalam kondisi sosial, kultur dan politik atmosfir akademis Rusia

Kemunculan Lingua Sacra dalam Sejarah Al-Qur'an (Perspektif John Wansbrough)

The language of the Qur'an has long been disputed in the history of Qur'anic exegesis. It particularly related to the discourse of Arabic rhetoric and in turn has also sparked a considerable controversy especially in the context of “kalam” sectarianism (madhhab kala>mi>). John Wansbrough, a famous Western scholar, is one of those who paid much attention on the issue in his monumental work, Qur'anic Studies. The work is regarded as one of the exponents of the “historical-critical” study of the Quran that contains several key issues, including the intersection of the Qur'an with Arabic rhetoric discourse, which in turn is also responsible for the emergence of sacred sense in the two domains. Starting with Wansbrough's key issues on Qur'anic Studies, this article provides a brief introduction to his thought about the emergence of the concept of the sacred language (lingua sacra) in the history of the Qur'an and some of the implications thereof

In search of the Saharan inflectional verbal paradigms in Old Kanembu

The extensive Old Kanembu texts found in the Borno Qur’anic manuscripts provide, as far as we know, the earliest evidence for a sub-Saharan language and shed light on the history of the languages of the Saharan family. In this article, the form/meaning features of Old Kanembu inflectional TAM’s are compared with the corresponding Kanuri, Teda-Daza and Beria inflectional paradigms. The analysis, though preliminary, demonstrates that Old Kanembu is diachronically close to proto-Western Saharan, and also reflects proto-Saharan features retained in Eastern Saharan Beria which is located at the geographical extreme of the family at some distance from Western Kanuri/Kanembu