Journal of Maalim al-Quran wa al-Sunnah

The growing recognition of spirituality as a vital component of holistic patient care has spurred a movement to integrate this dimension into medical education globally. From an Islamic perspective, which has historically embraced a holistic view of healing, the separation of the spiritual from the physical in modern medical practice presents a significant challenge. This paper examines the critical need and frameworks for integrating Islamic spirituality into the undergraduate Medical Doctor (MD) curriculum. Drawing upon foundational Islamic concepts such as the Tawhidic epistemological paradigm and Prophetic Medicine (al-ṭibb al-nabawī) and analysing the pioneering curriculum models of Malaysian institutions like Universiti Sains Islam Malaysia (USIM), International Islamic University Malaysia (IIUM), and Universiti Putra Malaysia (UPM), this study identifies key educational needs, opportunities, and challenges. The findings suggest that a successful integration requires a value-driven, programmatic approach that combines both revealed (naqlī) and rational (ʿaqlī) knowledge. This paper proposes a curriculum development framework to guide Muslim medical schools in cultivating spiritually competent, compassionate physicians who are equipped to address the complete well-being of their patients in the 21st century.

‘Abd al-Salām Yāsīn (1928–2012) was a reformist thinker from Morocco who envisioned the establishment of a Muslim society grounded in a holistic practice of Islam, based on the Qur’an and the Sunnah. This study explores Yāsīn’s perspectives on the Palestinian issue through content analysis and library-based research methods. Although there are a number of studies on this topic, most—if not all—are written in Arabic. This linguistic barrier has contributed to a lack of engagement with his thought, despite its relevance for those seeking Islamic alternative discourses.Yāsīn’s deep engagement with the legacy of past Islamic reformists, his critical awareness of contemporary global realities, his mastery of classical Islamic texts, and his long-standing experience as a social activist have all contributed to a body of thought that is both nuanced and balanced. The findings of this study reveal a strong correlation between Yāsīn’s views on the Palestinian struggle and his theoretical framework known as the Theory of the Prophetic Method (Naẓarīyat al-Manhaj al-Nabawī), which he expounded across various platforms. His contributions reflect an intellectual continuity with other prominent Islamic reformers who remain connected to the lived experiences of the people.

Combating corruption remains a national priority as Malaysia advances toward developed and high-income status, yet concerns persist regarding the performance and integrity of segments of the civil service. Addressing this challenge requires sustained scholarly inquiry into integrity formation that goes beyond compliance-oriented approaches. This study aims to identify key dimensions of tazkiyat al-qalb (heart purification) articulated in Sufi Ishārī Tafsīr and to examine their relevance to individual integrity education in the context of corruption prevention. Employing qualitative content analysis, the study analyses selected Ishārī exegetical texts to extract themes related to spiritual-ethical cultivation. The analysis indicates that Ishārī Tafsīr consistently foregrounds heart purification as the core of moral formation and the basis of akhlāq (noble character). From this perspective, integrity education should begin with inner rectification, because outward conduct is understood to follow the orientation of the heart. When the heart is dominated by hawā al-nafs (lustful inclinations), it becomes morally disordered, producing character deficits that undermine integrity and increase susceptibility to corrupt behaviour. The study concludes that integrating heart purification frameworks into integrity education can strengthen character development and moral accountability, thereby supporting broader governmental efforts to curb corruption and abuse of power.

Imām Ibn Kathīr offers a distinct interpretive approach to divorce (ṭalāq) in his Tafsīr al-Qurʾān al-ʿAẓīm. In his exposition of Sūrah al-Baqarah, he addresses the concept of divorce, its social implications, and key Sharīʿah rulings derived from the Qurʾānic text. This study aims to elucidate Ibn Kathīr’s perspective as a leading mufassir in clarifying divorce-related issues that affect family institutions, and to assess how his interpretation contributes to Muslim understanding of divorce law as grounded in revelation. Contemporary disputes often arise when divorce is treated lightly or pursued without due regard for Qurʾānic legal parameters and ethical constraints. Methodologically, the study employs an inductive approach to compile relevant data from Ibn Kathīr’s interpretation of divorce passages in Sūrah al-Baqarah, alongside descriptive analysis to present and synthesize his exegetical positions on selected verses, highlighting core concepts, legal emphases, and social considerations. The findings indicate that Ibn Kathīr frames divorce through a balance of legal obligation and moral responsibility, underscoring procedural fairness and the pursuit of social justice. He gives particular attention to the protection of women’s rights during the divorce process and stresses adherence to the relevant rulings and limits established by the Qurʾān. This study is expected to strengthen public understanding of Qurʾānic divorce legislation and to reinforce the principle that divorce conflicts should be avoided wherever possible; however, when divorce becomes necessary, implementing it in accordance with Qurʾānic guidance remains a legitimate and ethically regulated course of action.

The Holy Qur’an, as the primary source of Islamic belief, ethics, and legislation, necessitates interpretive engagement grounded in rigorous methodological principles established within the classical Islamic scholarly tradition. However, contemporary Qur’anic interpretation is increasingly marked by ideological intrusion, methodological fragmentation, and epistemic imbalance, resulting in interpretive deviations that undermine both textual integrity and intellectual coherence. This article examines the principal obstacles hindering the emergence of a moderate Qur’anic interpretive discourse, understood not as a compromise between extremes, but as a principled, methodologically disciplined approach rooted in authoritative exegetical foundations. Employing an inductive and descriptive-analytical methodology, the study traces the historical and intellectual origins of interpretive deviation across both classical and modern periods. It critically analyses the effects of selective engagement with the Qur’anic text, sectarian partisanship, excessive rationalism, unregulated scientific interpretation, secular and atheistic hermeneutics, semantic manipulation of Qur’anic terminology, disproportionate reliance on ambiguous verses, and uncritical incorporation of Isrā’īliyyāt narratives. The analysis demonstrates that interpretive deviation is not incidental, but rather emerges systematically when established exegetical principles such as Qur’an-by-Qur’an interpretation, Prophetic explanation, linguistic precision, contextual coherence, and jurisprudential methodology are neglected or subordinated to external ideological commitments. The study argues that a moderate Qur’anic interpretive discourse functions as an epistemological safeguard against distortion, extremism, and ideological exploitation of the sacred text. It further underscores that interpretive moderation is achieved through fidelity to the hermeneutical legacy of the early Muslim community, comprehensive engagement with the Qur’anic discourse, and a balanced integration of reason and revelation. The article concludes by offering methodological recommendations aimed at revitalising disciplined Qur’anic interpretation capable of addressing contemporary intellectual challenges while preserving the Qur’an’s semantic, theological, and civilisational integrity.

This study investigates the persistent fragmentation in identifying the Maqāṣid al-Qur’ān (higher objectives of the Qur’an) and argues for the necessity of developing a unified, evidence-based framework through scholarly consensus. Despite extensive intellectual efforts from al-Ghazālī’s Jawāhir al-Qur’ān to contemporary thinkers, no agreed methodology or comprehensive list of objectives has emerged. In essence, the discourse on Maqāṣid al-Qur’ān is hindered by conceptual inconsistency, methodological vagueness, and lack of validation, which together result in fragmented, speculative, and non-replicable outcomes. These weaknesses obscure rather than illuminate the Qur’an’s higher purposes, making it difficult for scholars and practitioners to derive coherent, evidence-based insights. Addressing these interlinked problems through a unified and scientifically grounded framework is therefore essential to re-establishing the Qur’an’s higher objectives as the central guiding paradigm for knowledge, ethics, and civilization. Employing a qualitative, historical-textual, and comparative approach, the study analyzes the works of twenty-one classical, reformist, and modern scholars to trace thematic, numerical, and methodological diversity in their interpretations. The analysis reveals wide variation, from one to over two thousand identified objectives, and six recurring methodological orientations: theological, ethical-spiritual, legal, reformist, holistic, and exegetical. Common themes such as tawḥīd, guidance, justice, and human welfare appear across periods, yet the absence of consistent evidence and methodological rigor continues to hinder synthesis. The study concludes that consensus on Maqāṣid al-Qur’ān is an intellectual and practical imperative, as it would bridge revelation and reason, unify fragmented interpretations, and establish the Qur’an’s higher objectives as a coherent framework for education, law, ethics, and civilizational development in addressing modern human challenges.

This study offers an analytical examination of the hypothetical exegetical questions posed by Muḥammad Jamāl al-Dīn al-Qāsimī in his tafsīr Maḥāsin al-Taʾwīl, focusing on his commentary in volumes two and three. This tafsīr was selected due to al-Qāsimī’s prominent scholarly standing in the fourteenth century AH and his distinctive methodological commitment to addressing interpretive problems with careful, disciplined reasoning. The study employs inductive and analytical–comparative approaches. It identifies two instances of hypothetical questioning in Sūrat al-Baqarah and four in Sūrat Āl ʿImrān, analyses their content and argumentative structure, and compares al-Qāsimī’s responses with those of other exegetes, offering justified preferences where appropriate. The findings indicate that al-Qāsimī deploys hypothetical questions to resolve interpretive ambiguities and to foreground coherence and interconnection among Qurʾānic statements. His method is characterized by the presentation of multiple interpretive possibilities—at times without explicit adjudication—and by frequent recourse to the formula “If it is said …” (fa-in qīla). The motivations for these questions vary, encompassing linguistic, grammatical, and rhetorical considerations.

In recent times, extensive objections have been raised regarding adherence to the Qur’anic rasm (orthography), along with the spread of typographical errors in printed muṣḥafs, as attempts to undermine its status under various pretexts—most prominently by viewing it as a purely ijtihād-based convention no different from standard orthography, an assumption that contradicts the consensus of the Muslim ummah. This situation highlighted the need to clarify the rank, uniqueness, and ruling of adhering to the ʿUthmānic script. The study aimed to achieve several objectives, including outlining scholarly positions regarding its ruling, presenting the views of both supporters and objectors, elucidating aspects of its subtleties and underlying meanings, and explaining what scholars have established regarding its miraculous dimensions, with illustrative examples. The research adopted the inductive method by collecting relevant scholarly opinions and evidence and the analytical method in examining, discussing, comparing, and preferring among them. The study concluded that it is obligatory to adhere to the ʿUthmānic rasm and impermissible to deviate from it due to its unique features and indications that manifest the Qur’an’s inimitability and distinctiveness, while also presenting applied examples demonstrating aspects of miraculousness in word structure through omission and addition. It concluded with a recommendation for further studies on the subtleties of the ʿUthmānic script, given its profound role in highlighting the ever-renewed dimensions of the Qur’an’s inimitability.

This study examines the health, psychological, religious, moral, and social effects of qat consumption in light of evidence derived from the Qur’an and the Prophetic Sunnah. It also investigates the Islamic legal ruling on qat through an analysis of juristic opinions, fatwas, and scholarly writings, noting significant disagreement: some scholars prohibit qat and classify it among intoxicants or harmful substances; others permit it and treat it as an ordinary plant; some adopt a qualified or case-based position; and others refrain from issuing a definitive judgement. The importance of this research lies in the widespread prevalence of qat use and the severity of its associated harms. Methodologically, the study engages in a critical discussion of these positions and seeks to identify the most appropriate ruling based on established principles of Islamic jurisprudence, particularly those related to the prevention of harm and the preservation of essential interests. Among its key findings is the scholarly assertion that qat consumption is prohibited for anyone who is harmed by it in body, religion, intellect, wealth, or social life. The study further proposes practical recommendations, including strengthening public awareness through religious institutions and councils; leveraging media to promote Islamic values and warn against qat-related harms; developing public parks and recreational spaces to encourage healthier uses of leisure time; expanding employment opportunities; and supporting the cultivation of alternative crops to protect livelihoods. These recommendations respond to the documented harms attributed to qat use, including oral and dental disease, gastrointestinal and cardiovascular conditions, and heightened long-term health risks.

Classical Qurʾanic exegesis was predominantly characterized by an analytical, verse-by-verse approach. Although some early exegetes addressed relationships between verses and passages, sustained attention to the coherence of an entire surah—what contemporary scholarship often describes as the surah’s thematic unity—received limited systematic treatment. Among modern reformulations of this concern, ʿAllāmah ʿAbd al-Ḥamīd al-Farahī (d. 1931) developed the concept of nizām al-Qurʾān, arguing that each surah possesses an organizing theme, which he termed the ʿamūd al-surah (the surah’s central axis). While al-Farahī did not apply this method comprehensively across the Qurʾan, his student Amīn Aḥsan Iṣlāḥī (d. 1997) adopted and extended it in his major Urdu tafsīr, Tadabbur al-Qurʾān. This study seeks to introduce Iṣlāḥī’s exegetical project to an Arabic-speaking readership and to assess the extent to which Tadabbur al-Qurʾān represents a continuation of al-Farahī’s methodological foundations. It examines how Iṣlāḥī built upon al-Farahī’s principles, while also identifying points of convergence and divergence between teacher and student. Methodologically, the study employs a descriptive approach to present al-Farahī’s and Iṣlāḥī’s works and interpretive frameworks, and an analytical approach to evaluate Iṣlāḥī’s reading of Sūrat al-Ṭūr as a representative sample of his application of nazm (textual structure and coherence). The study finds that Iṣlāḥī’s tafsīr extends al-Farahī’s emphasis on internal Qurʾanic resources i.e., language, surah structure, and interpreting the Qurʾan by the Qurʾan together with close attention to Qurʾanic vocabulary. It also notes that, in continuity with al-Farahī, Iṣlāḥī makes comparatively limited use of external sources such as hadith, historical reports, and earlier scriptures. While al-Farahī’s dense, technical style and Iṣlāḥī’s clearer, more accessible prose differs in presentation, both contribute to clarifying surah coherence and the central theme. Finally, the study recommends incorporating variant readings (qiraʾat) as a complementary tool for identifying structural relations and thematic axes within a surah, noting that neither al-Farahī nor Iṣlāḥī appears to employ qiraʾat systematically for this purpose.

The research aims to reveal the textual, logical, and material evidence proving that the honorable Companions knew about the diacritical points (nuqat al-i'jam) at the time of the compilation of the Mus’haf Imam. The study is divided into two sections. The first section provides evidence for the ancient use of diacritical points in Arabic writing in general, while the second section specifically focuses on the evidence that the honorable Companions knew about these points, along with an explanation of why they chose not to use them despite their knowledge. The research concludes with several key findings, most notably: 1. The honorable Companions were fully aware of diacritical points and methods of Arabic writing at the time of the compilation of the Mus’haf Imam; 2. Diacritical points originated with the Arabic letter and were an intrinsic part of it from the beginning, not an innovation imposed by later circumstances and requirements; 3. The non-use, neglect, or omission of diacritical points does not, in any way, mean they did not exist; 4. Inscriptions, coins, and papyri confirm the use of diacritical points at the time of the compilation of the Mus’haf Imam; 5. There were reasons, justifications, and motivations that allowed the honorable Companions to omit diacritical points, including to allow the script of the Holy Quran to accommodate the various readings. Among the key recommendations are: Conducting a historical and documentary study to trace the diacritical marks (nuqat al-i'rab), similar to this research.

Exploring relationships among disciplines is a productive avenue for advancing scholarship across diverse fields. Against this backdrop, the present study examines the nature of the relationship between the science of Tajwīd and the phenomena of the ʿUthmānī script (Ottoman orthography). The study argues that the connection between these two sciences is both close and multidimensional, appearing in several forms that reveal reciprocal influence and theoretical convergence. It aims to elucidate the points of interconnectedness and overlap between Tajwīd rulings and orthographic phenomena in the ʿUthmānī script, thereby contributing to greater conceptual precision and stronger methodological grounding in both domains. Adopting a descriptive–analytical approach, the researchers trace relevant materials that address orthographic phenomena shaped by Tajwīd principles, then analyse and discuss them systematically to reach the study’s objectives. The findings indicate that the science of the ʿUthmānī script functions as a foundational framework within which Tajwīd is transmitted and operationalized, while Tajwīd, in turn, informs how certain orthographic conventions are interpreted and taught. The relationship is therefore best characterized as mutually reinforcing, marked by tightly interwoven rules that are difficult to disentangle—so much so that the two disciplines may be described as closely related “sister fields.” This interrelationship is illustrated, for example, by the way Tajwīd rules such as ikhfāʾ (concealment) and idghām (assimilation) are linked to orthographic phenomena such as omission (ḥadhaf) and addition (ziyadah) within the ʿUthmānī script tradition.

This research analyzes environmental protection from air pollution in light of hadiths found in al-Ṣaḥīḥayn (Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim). Air pollution is defined as the entry of living organisms, substances, energy, or other components into the air, or alterations caused by human or natural activity that reduce air quality. The study employs a qualitative method using library research, drawing on secondary sources from contemporary and classical literature. It applies a descriptive-analytical approach, with inductive reasoning to draw conclusions. The study highlights that environmental care, particularly maintaining air quality, is one of the maqāṣid al-sharīʿah (objectives of Islamic law). It emphasizes that in Islam, protecting the environment is not just a technical or worldly issue, but a moral and spiritual responsibility. The research explores various hadiths that prohibit offensive smells, pollution in public spaces, and improper waste disposal, while promoting cleanliness, bodily hygiene, and environmental responsibility as signs of faith. Furthermore, acts such as planting trees and removing harm from pathways are portrayed as meritorious deeds in Islamic teachings. The study links these hadiths to modern environmental concepts such as pollution, public health, and ecological awareness. It also advocates for transforming mosques into centers for environmental education and promoting environmentally conscious religious behavior. Ultimately, the study asserts that Prophetic traditions provide both legislative and spiritual foundations for cultivating an environmentally responsible Muslim society. It contributes to reconstructing religious understanding in ways that align with global climate challenges, positioning Islam as a faith inherently supportive of ecological sustainability.

Many Western scholars have sought to explain the origins of religion and have proposed a range of influential theories. However, much of this literature is not grounded in objective empirical evidence, nor does it consistently employ systematic induction from religious data. In addition, several accounts rely heavily on observations of contemporary “primitive” societies as proxy evidence for early human religiosity, despite the methodological limitations of treating such societies as direct analogues of prehistoric communities. In contrast, Muslim scholars developed a more determinate conceptualization of dīn, articulated through definitional discussions and disciplinary criteria within Islamic intellectual traditions. Accordingly, this study compares how Western scholars and Muslim scholars define “religion,” and it clarifies the principal parameters used by Muslim scholars in delimiting the concept. Methodologically, the study adopts an inductive approach to collect and trace scholarly statements concerning the definition of religion, followed by descriptive and analytical methods to examine their underlying assumptions, conceptual boundaries, and implications. The study concludes that, in the usage of many Muslim scholars, the term dīn is not treated as a generic label for any system of belief or practice; rather, it primarily denotes the true religion revealed from God.

Hadith scholars formulated precise rules and regulations for the acceptance and rejection of narrations, with the aim of purifying the Prophetic tradition from distortions and foreign elements, particularly those found in weak (ḍa‘īf) and fabricated (mawḍū‘) reports. These regulations reflect the scholars’ manifestation of scholarly precaution (iḥtiyāṭ) and rigorous scrutiny (taḥqīq), especially in their handling of such narrations, in order to prevent their use as valid proof within the Islamic tradition. This study seeks to explore this distinctive feature of Hadith sciences namely, their innovative and systematic application of scholarly caution in a manner that highlights their originality and earns them recognition among both scholars and intellectuals. The research adopts an inductive method by tracing and gathering discussions in Hadith literature related to rejected narrations, while also employing the analytical method to examine and interpret the data obtained. The study concludes with several key findings, the most prominent of which is that Hadith scholars consistently implemented principles of precaution across various areas of Hadith scholarship. This includes abstaining from narrating or acting upon rejected reports, as well as formulating specific precautionary guidelines and conditional safeguards in narrating and ruling on such narrations. These findings serve as an important reference for all groups involved in dealing with Prophetic narrations including scholars, intellectuals, and the general public as a means of avoiding engagement with rejected Hadiths.

This paper articulates a Qur’anic and Prophetic framework for water conservation through a focused examination of relevant Islamic texts. It seeks to derive principled guidelines and normative regulations for protecting water resources, to clarify how the Qur’an and the Prophetic Sunnah conceptualize responsible management of this vital resource, and to strengthen public awareness of rational and ethical water use. Addressing the research problem of how Islamic law approaches water stewardship, the study adopts inductive and analytical methods: it first identifies Qur’anic verses and authenticated Prophetic traditions relevant to water, then analyses them to infer directives and measures that support sustainability and prevent waste and harm. The study argues that the Qur’an and Sunnah offer an integrated ethical-legal vision for safeguarding water resources, anticipating in key respects concerns later formalized within modern regulatory frameworks. It further finds that the complementarity of Qur’anic principles and Prophetic practice provides a comprehensive paradigm for water stewardship, and that serious adherence to these principles can contribute to mitigating water-related crises in a range of Muslim-majority contexts. The scholarly contribution of this research lies in proposing practical, text-grounded solutions derived from the objectives and norms of Islamic law to address contemporary challenges of water scarcity, informing policy development and supporting broader efforts to achieve water security.