Mehmet Akif Ersoy (1873–1936), renowned Turkish poet and national anthem author, was pivotal in the War of Independence and early Republic. In his contract with the Directory of Religious Affairs (Turkey) for 6,000 lira to render the Qur’an’s meanings into modern Turkish, it was stipulated that the work use the term “a rendering of meanings” (meâl) rather than “translation” (tercüme) to emphasise its interpretive and scholarly nature and be published alongside Elmalılı’s exegesis. In 1932, amid reforms, he resigned and returned the payment. This article examines the linguistic, theological, and political challenges that Mehmet Akif encountered, analysing his initial acceptance of and eventual withdrawal from the Qur’an translation commission. It also highlights the significance of his partially completed translation, undertaken in Turkey and Egypt, portions of which were rediscovered in 1988 and later in 2016. The study argues that Mehmet Akif’s withdrawal stemmed from linguistic, theological, and political sensitivities, illustrating how the Qur’an translation project exposed tensions between religious tradition and secular nation-building, even as Mehmet Akif endorsed the Turkish national project but feared the erosion of Islamic identity.

This article re-examines the interpretative methodologies of early Muslim exegetes, particularly ʿAṭāʾ ibn Abī Rabāḥ, arguing that their premodern approach fostered a holistic understanding of the Qur’ānic text. Unlike modern frameworks that often impose rigid categorical divisions, classical tools of interpretation situate revelation within a dynamic temporal and historical context, thereby establishing a palpable nexus between the Divine message and lived human experience. Furthermore, there is pushback against modern interpretative categories that overemphasise sectarian divisions or uncritically borrowed terms from other monotheistic religions. By exploring the concepts of authenticity (ṣiḥḥah) and authority (thiqah) in early Qur’ānic exegesis, this article demonstrates how these two elements shaped an interpretive paradigm that is not merely a variation of broader hermeneutical theories but a distinct intellectual enterprise with its own logic and objectives. Ultimately, the significant contribution of the endeavour lies in the more nuanced representation of Islamic intellectual history, challenging anachronistic readings and illuminating the unique epistemological commitments that underpinned classical interpretative approaches.

Bediüzzaman Said Nursi (1877-1960) was a contemporary Muslim scholar who developed a unique exegetical method of understanding Islam. He believed that it was humanity’s responsibility to know God, and the only way to do that was by observing His divine names found throughout both the Qur’an, and what Nursi termed the “Book of the Universe.” Nursi considered the universe a beautifully written book that we are all a part of, in which God has carefully painted each letter. In reading this “Book of the Universe”, Nursi was able to directly and indirectly witness God and God’s divine names everywhere, and in everything. This is Nursi’s theological concept of mānā-yī harfī, which functioned as his Weltanschauung. Because of this worldview, he deeply valued all lifeforms, and his love for God’s art extended right down to the atomic level. Though he believed that God placed humans at the top of nature’s hierarchy, Nursi did not abuse this responsibility. Rather, he demonstrated an immense love for animals throughout his life which surpassed many animal rights activists today. This article will therefore be a discourse analysis of his works, focussing largely on how they translated to his views and treatment of non-human life.

Internet usage in Indonesia is high; however, many internet users have become victims of bullying on social media platforms. In several cases, cyberbullying has even led to fatal outcomes. Islam bans cyberbullying behaviour and Indonesia is a country with a Muslim majority. Therefore, this study examines preventive and curative measures to reduce cyberbullying behaviour from psychological and Islamic perspectives with a focus on the school environment. A comparative research method is employed by reviewing and studying references from psychology and Islam. The results of examining preventive and curative studies show that psychology and Islamic science agree that preventing cyberbullying behaviour is the responsibility of all parties: students, teachers, the school environment (friends), and parents. The difference between the two can be seen from the more detailed psychological science in terms of the technical prevention of cyberbullying behaviour. Meanwhile, in Islamic science, the technicalities are left to individuals. At the same time, Islam regulates norms, manners, and significant concepts in muamalah (social interactions), in the real world and cyberspace, including the prevention of cyberbullying.

This article examines the need for a comprehensive theory that explains the creation of the universe and the enigmatic behaviours observed in quantum particles. Recent advancements in quantum physics have revealed phenomena in the microscopic and macroscopic realms that challenge conventional explanations based solely on natural laws. This article introduces an argument centred on the concept of “presence of metaphysics in physics” as a means to provide a plausible account for the improbable existence of the universe and the mechanics of the space-time continuum. By incorporating ontological principles in classical physics and quantum mechanics, this proposed model sheds light on the origins of natural laws while also considering the mysterious balance and intricacies observed in micro and macrocosms. Moreover, this article argues that a mere succession of random events guided by mathematical probabilities cannot adequately establish and govern the natural laws that appear to have arisen with the aim of fostering life within the universe.

Immigration and border protection have consistently stood at the forefront of issues that divide Australians ideologically. The scholarly literature in this regard documents the role of conservative right-wing media in the formulation of anti-immigration rhetoric, particularly in relation to Muslim immigrants. This research builds on this literature, further exploring the role of ideology in shaping public perceptions. This study examines how an alternative news outlet – The Unshackled – reported on Islamic issues in 2019, the year prior to the COVID pandemic. While there is significant literature on media representations of Islam and Muslims, few studies have explored the relationship between alternative news outlets’ use of ‘free speech’ to spread anti-Islam and anti-Muslim rhetoric and Muslim immigration to Australia. By examining the coverage of Islam by The Unshackled, this article posits that, through the frame of free speech, the outlet gave voice and authority to unreliable commentators with anti-Islam, nativist views. This led to dissemination of information that lacked credibility and factual accuracy, reinforcing an image of Islam that contributes to negative sentiments regarding the religion and its followers, and further straining relations between Muslims and non-Muslims in Australia.

The final groupprogressivesand progressive Muslim movements should not be confused with each other.It is difficult to distinguish between progressive Muslims and progressive Muslim movements on an intellectual basis since they benefit from the same sources.Yet, when the author refers to progressives, she intends to cover intellectual and philosophical trends.In other words, progressives have hermeneutic Islamic understanding and rely on certain methodologies to interpret Qur'ān.Muhammed Talbi and Abdülkerim Süruş are pioneers of this group.On the other hand, progressive Muslim movementsas social and political movementsare more interested in practical challenges rather than focusing on theoretical and philosophical issues.Within these movements, activists and civil society play a significant role in bringing controversial matters in Islam, such as environmental or feminist concerns, to public attention.

Al-Muḥaqqiq al-Iṣfahānī (1878-1942) and Spinoza (1632-1677), two prominent intellectuals of the Islamic and Western worlds respectively, have proposed different versions of the ontological argument for the existence of God. I present five versions of al-Muḥaqqiq al-Iṣfahānī’s argument in three general dimensions: first, the concept of the necessary being (wājib al-wujūd) as a mental concept; second, the concept of the necessary being as a representation of something external; and finally, the reality of the necessary being or what externally exists by its essence. Only one of these versions is compatible with al-Muḥaqqiq al-Iṣfahānī’s words. On the other hand, Spinoza has presented six arguments in which he has deployed the concept of God in three ways: the concept of God as a concept, the concept of God as a representation of something external, and the mental existence of this concept. In this paper, I compare the accurate construal of al-Muḥaqqiq al-Iṣfahānī’s argument with Spinoza’s six arguments, whereby I make a case for a strong similarity between the grounds and forms of the ontological argument as formulated by these two intellectuals.