Intellectual encounters between Muslim and non-Muslim at the early formative period of Islam stimulate each follower to launch a defensive mode for each religious authority. Apologetic acts of each follower to defend their doctrinal party at this period were regarded as an honour in the eye of believers. Christians were not excluded from this phenomenon. Some of their followers have blast off a critical assessment on Islam, especially on the Quran. This article explores and analyses early criticism on the Quran that were embedded in the works of John of Damascus and Leo III correspondences to Umar Abdul Aziz. Researchers employed textual analysis on the selected works in order to extract the patterns and themes of criticism casted by the authors in their works. The study in its findings argue that that criticism produced by John of Damascus and Leo III became the foundational premise and contribute to the development or framework which was became more systematic for modern studies to convey their critical thought on the Quran. Their works have been referred to by scholars repeatedly and employed as though they are the sole or main reference in the modern studies of Islamic law and regulation.

It is beyond doubt that human capital has been identified as the most valuable asset for a country. It has to be developed through integrated educational system so that the potential in each individual could be nurtured and enhanced to accommodate the nation's need for work force in all sectors. Exploring the historical Muslim accounts, scholars expound that the Quran plays a crucial role for human capital development of early Muslim community. Thus, this study seeks to explore the nature and model of human capital as designed by the Quran in order to transform and shape the early Muslims community to attain the status of khayr ummah. The main objective of this study is to identify the basic model of Quranic human capital development that serve as guidance in the formative period of Islamic civilization. Some significant examples of its implementation during their glorious era will be adduced. This study is indeed a descriptive in nature. It will also employed a critical textual analysis on relevant parts of Quranic verses, Muslim exegesis, classical Islamic texts and relevant modern Islamic figures. The concept of thematic studies (mawdu'i interpretation method) is utilised as main approach to identify significant pillars of Quranic human capital development. The study in its findings affirms that the Quran has its own holistic and unique model in developing human capital which not only able to bring changes but also pour blessings to humankind. The study has also shown that the model proposed by the Quran has been applied by several generations during the Muslim's victorious reign and the model remains relevant to be continuously implemented by future generations.

This article is an effort to bring forth guidelines and code of purification of soul (manhaj islah al-nafs) as presented in the Quran from the perspective of Al-Ghazali, one of the most prominent mujaddid (reformer) in the history of Islamic thought. The main objective of the study is to explore the concept of purification of heart in the Quran, extract its method according to al-Ghazali's views and provide guidance in form of tasawwur (conceptualization) as required from each Muslim individual in their interaction with the Quran. The study is qualitative in nature in which the researchers employed textual analysis on the theories and methods adduced by al-Ghazali in his Kitab Adab al-Tilawah, one of the chapter in his magnum opus, Ihya' Ulum al-Din. The work has been selected for the scope of study due to its status as one of the important work, produced by distinguished scholar who offered concrete and comprehensive discourse in this field. His ideas and thoughts on manhaj tadabbur have been considered as a major reference by many great scholars of tafsir including al-Qurtubi, al-Nawawi, al-Suyuti, and Muhammad Abduh. The study in its finding proposed specific guidelines on purification of heart through the concept of tadabbur. It also confirmed that manhaj islah al-nafs has been practiced and promoted by many Muslim scholars as a guideline to eradicate undesirable impurities in line with moral code (akhlaq) in order to produce a better Muslim world.