Hadith

The early Qur’ānic commentators argued that, in pre-Islamic times, Arabs observed many Jewish customs relating to menstruation. From the tenth century on, we find Qur’ānic commentators who claim that pre-Islamic Arabs observed Zoroastrian menstruation customs rather than Jewish ones. From the eleventh century on, commentators combined Jewish and Zoroastrian customs in their commentary on Qur’ān 2:222. This paper sets out the close relationship between Jewish and Zoroastrian rules regarding menstruation, which may explain why Jewish and Zoroastrian menstruation customs are connected in some Muslim scholars’ commentaries: the Muslim commentators were making an accurate assessment of the similarities between the two sets of customs. At the same time, we only find Jews and the Zoroastrians mentioned side by side in the Qur’ānic commentaries from the eleventh century on, since only by then had Muslim scholars’ understanding of other religions expanded enough to provide this knowledge. Early commentators simply did not know enough about Judaism and Zoroastrianism to notice the similarities. It is possible, though by no means certain, that the post-tenth century Qur’ānic commentators who mention only the Jews in regard to pre-Islamic menstruation rituals did so because they were not familiar with Zoroastrian customs and their similarities to those of Judaism.

"Abstract: The aim of this paper is to study the approach of AbË al-AÑlÉ al-MawdËdÊ to the understanding of ÓyÉt al-AÍkÉm based on his tremendous scholarly work i.e. TafhÊm al-Qur’Én.  The research has relied on inductive, objective and analytic methods in order to accumulate and study various ÓyÉt al-AÍkÉm, and to evaluate objectively the position of TafhÊm. MawdËdÊ emphasizes IjtihÉd for extracting verdicts from ÓyÉt al-AÍkÉm. In his view, al-Qur'an is not against the juristic disagreements as long as they do not contradict with the principles of Islam, and not lead to disputes. Furthermore, many a time he has compared and gave preponderance among the views of jurists while in some cases he presented the views only. In addition, his juristic views were free from any doctrinal bigotry and were strongly supported by convincing evidences including previously revealed scriptures. Sometimes he has criticized the Western laws in order to establish the superiority of Qur’anic legislations and rejected the misinterpretation of the ÓyÉt al-AÍkÉm by indisputable strong evidences.
Keywords: ÓyÉt al-AÍkÉm, analysis, approach and tafsÊr.
"

In the year 614 CE, the Persian army dramatically invaded the lands of the Byzantine Empire, marking a significant change in the world at that time to the extent that the Byzantine Empire had almost collapsed when most of its lands fell under Persian control. This event was mentioned in the Qur’ān in Chapter 30, given the Byzantine Arabic name ‘al-Rūm’. This not only marks a historical event, namely the defeat of the Byzantines, it also marks the first prophecy in the Qur’ān, arguing that the Byzantines would be victorious in a specific time. This study compares the Qur’ānic text and the historical events that took place at that time, and examines their importance in the history of Islamic Jerusalem and its significance in the history of Islam.

"بر خلاف نگاه برخي منتقدان معاصر كه اديان را از عوامل اصلي بروز
درگيري و مناقشات در تار يخ بشر ، به و يژه در تار يخ معاصر ميدانند، به نظر
مي رسد اد يان و متون مقدس آن ها مي توانند در زمينه نفی خشونت و اهتمام
در ايجاد صلح، نقشی كارساز داشته باشند . به طور خاص، برا ي دستيابي به
راهكارهاي متون مقدس در ا ين زمينه، مي توان از نظريات خشونت و صلح
بهره برد تا چارچوبي مشخص تنظيم شود . جستار حاضر بر آن است تا از
مجراي نظر يات پيشتاز در ا ين زمينه، به برخي آ يات قرآ ني مرتبط ، توجه كند ."