Hamza Elbuhaisi
Theologian, jurist, and Quranic exegete, he specializes in the study of the relationship between natural science, theology, and creation, as well as understanding the Quran through concepts. He is the originator of a major foundational project aimed at interpreting the Quran through conceptual frameworks. His work has pioneered the application of concepts in Islamic jurisprudence, particularly in family law, with a focus on the concepts of redemption and polygamy.
Hamza Elbuhaisi has written extensively in the fields of humanities, theology, linguistics, rationality, and natural sciences. He is also a critical voice on Islamic heritage, with a particular emphasis on the scientific, linguistic, and social aspects of Quranic interpretation.
His books on religious topics include:
- The Pure Clarity in the Knowledge of Revelation (2021), a Quranic study.
- The Secrets Collector of the Steadfast Creator: Creation and Material in the Holy Quran (2023).
- Rituals of Loyalty to the Injustice of Karbala (2024).
His literary works include:
- Grenade and an Orange (2019), a collection of stories.
- Death at the Gates of Nazareth (2021), a second collection of stories.
His principal research interests include:
- The relationship between theology and nature.
- Understanding the Quran through conceptual analysis.
- The philosophical, social, and linguistic dimensions of the Quran.
- Specialized Quranic exegesis (tafsīr) and Islamic scriptural interpretation, both pre-modern and modern.
- Foundational issues in the semantics of religious Quranic concepts.
The historical background and linguistic foundations of Quranic concepts.
- The historical religious linguistics and Arab socio-cultural environment.
- The intersection of spiritual, ethical, and natural linguistics.
- Islamic family jurisprudence.
- A particular interest in literature.
Hamza Elbuhaisi has written extensively in the fields of humanities, theology, linguistics, rationality, and natural sciences. He is also a critical voice on Islamic heritage, with a particular emphasis on the scientific, linguistic, and social aspects of Quranic interpretation.
His books on religious topics include:
- The Pure Clarity in the Knowledge of Revelation (2021), a Quranic study.
- The Secrets Collector of the Steadfast Creator: Creation and Material in the Holy Quran (2023).
- Rituals of Loyalty to the Injustice of Karbala (2024).
His literary works include:
- Grenade and an Orange (2019), a collection of stories.
- Death at the Gates of Nazareth (2021), a second collection of stories.
His principal research interests include:
- The relationship between theology and nature.
- Understanding the Quran through conceptual analysis.
- The philosophical, social, and linguistic dimensions of the Quran.
- Specialized Quranic exegesis (tafsīr) and Islamic scriptural interpretation, both pre-modern and modern.
- Foundational issues in the semantics of religious Quranic concepts.
The historical background and linguistic foundations of Quranic concepts.
- The historical religious linguistics and Arab socio-cultural environment.
- The intersection of spiritual, ethical, and natural linguistics.
- Islamic family jurisprudence.
- A particular interest in literature.
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Papers by Hamza Elbuhaisi
المواطنة رغم كونها مفهوماً حديث التداول، إلا أنها قيمها والقوانين التي تنظم حقوق وواجبات المواطن ظهرت عبر التاريخ بأشكال متنوعة، سواء في إطار تشريعات دينية أو نظم قانونية أخرى. لكن السؤال هنا: هل المواطنة تستند إلى قبول التعايش مع الآخر بموجب القوانين أم أنها تقوم على أسس المؤاخاة؟ في الواقع، المواطنة المُثلى لا ينبغي أن تُقيد حصراً بقواعد مؤسسية أو شخصية؛ بل يجب أن تنبع من قواعد إلهية، حيث يتأسس التعايش على روح القيم الأخلاقية التي تكرسها الشرائع السماوية وليس فقط القوانين الوضعية.
تطورت رؤى المواطنة مع تطور مسيرة الإنسان في التاريخ وتطور علاقاته الاجتماعية بالدولة ومؤسساتها، وكذلك مع تداخل الثقافات داخل المجتمع وخارجه. تسعى سياسات الصقل التي تعتمدها الدول لترسيخ مفهوم المواطنة إلى توجيه العلاقات الاجتماعية نحو تعايش أخلاقي، قائم في جوهره على المبادئ التي تحملها الرسائل والتشريعات السماوية. ولطالما كان الاعتقاد السائد اجتماعياً وسياسياً أن المواطنة عملية تكاملية وتشاركية تتطلب تعليم وتربية أخلاقية نحو ثقافة مشتركة متنوعة، مستمدة من التجارب الاجتماعية والإنجازات التاريخية التي أسست للروابط القانونية.
تحتكم المواطنة لمجموعة واسعة ومتشعبة من القوانين المتجددة، لكن الأسس التي قامت عليها المواطنة في الماضي تختلف جذرياً عن تلك التي تنظمها اليوم. وكذلك التحديات التي واجهتها سابقاً تتباين عن التحديات الحديثة التي تواجهها في ظل السياقات الدولية. كما أن المواطنة تثير جدلاً حول الأبعاد الأخلاقية والإنسانية في المجتمعات والدول التي تتبنى قيمها.
يهدف هذا البحث إلى استكشاف الأصول التاريخية الإسلامية والغربية لمفهوم المواطنة، للإجابة على سؤالين جوهريين:
1. ما هو أصل المواطنة في المواثيق التاريخية الشرقية والغربية؟
2. كيف تختلف رؤية المواطنة في الإعلان العالمي لحقوق الإنسان عن مفهومها في "صحيفة المدينة"، أول دستور مدني في الإسلام؟
Over the past seventy years, Israel has undergone significant political transformations, culminating in the recent recognition of its status as a Jewish state. This evolution has sparked a contentious debate regarding the relationship between Zionism, a nationalist movement, and Judaism, a religion with deep historical roots. The ideological underpinnings of Zionist violence have often been cloaked in religious rhetoric, leading to a form of state terrorism that operates under the guise of religious legitimacy. This dynamic has fostered a persistent conflict over the identity of the state, exacerbated by the ethnic, sectarian, and religious diversity within its borders.
The dominance of a Zionist military doctrine has further complicated the understanding of Israel's identity, as it seeks to reconcile the competing narratives of society, religion, and politics. The military establishment's control over various institutions, including the media, has facilitated a propaganda apparatus that seeks to obscure the realities of occupation and violence, thereby shaping public perception and reinforcing the state's image.
At the heart of this discourse lies a profound conflict between Zionism and Judaism, both within Israel and in the broader Jewish diaspora. This ongoing struggle has led to the instrumentalization of Jewish religious identity as a cover for nationalist ambitions, often manifesting in violent actions justified by religious imperatives. The pragmatic approach adopted by Zionist leaders reveals a dissonance between the ideals of Judaism and the realities of nationalism, where the use of force has become a preferred strategy for achieving political objectives.
This article employs a qualitative approach to explore the intricate relationship between religion and state in Israel, aiming to unravel the complexities of Israeli society and its policies. In doing so, it seeks to address two pivotal questions:
1. How can the concept of religion and the state be inferred in Israel?
2. And is Israel a Jewish or secular state?
Through this inquiry, the article endeavors to contribute to a deeper understanding of the essence of the Israeli state and the implications of its dual identity.
This paper will examine the issue of polygamy from various perspectives, utilizing a "renewal curriculum" known as "contextual reading" of the texts, which is considered a progressive approach to the science of Islamic jurisprudence. Additionally, I will provide a linguistic analysis of the Quranic texts that reference polygamy .
The Quranic texts on polygamy are surrounded by numerous interpretations based on linguistic, cultural, and social reasoning. Language plays a crucial role in how the text is read in different ways, while historical incidents provide another perspective on the issue. Furthermore, the verse related to a historical incident was revealed at a specific moment but has been understood intellectually from various angles .
Therefore, this research will address two key questions :
1 .Was polygamy permitted as a result of cultural or religious interpretations of the Quranic text ?
2 .Is polygamy compatible with social justice and equality in Islam ?
The concept of citizenship has evolved throughout human history, shaped by the development of social relations with the state and its institutions, as well as the interplay of cultures both within and beyond society. The policies adopted by states to define and strengthen the concept of citizenship aim to guide social relations toward ethical coexistence, grounded fundamentally in the principles upheld by divine messages and legislation. Both socially and politically, the prevailing belief has been that citizenship is an integrative and participatory process, requiring ethical education and the cultivation of a shared, diverse culture, informed by social experiences and historical achievements that have forged legal bonds.
Citizenship is governed by a broad spectrum of evolving laws; however, the foundational principles of citizenship in the past differ significantly from those that shape it today. The challenges faced in earlier times also contrast with the contemporary challenges it now encounters, particularly in the context of global interconnections. Furthermore, the notion of citizenship raises debates about the ethical and human dimensions within the societies and nations that adopt its values.
This research seeks to explore the historical Islamic and Western origins of the concept of citizenship, aiming to answer two fundamental questions:
1. What is the origin of citizenship in Eastern and Western historical charters?
2. How does the vision of citizenship in the Universal Declaration of Human Rights differ from its conception in the "Constitution of Medina," the first civil constitution in Islam?
Such a matter requires precision, and an already obtained amount of knowledge - not least the linguistics - to study the language system, the environment surrounding the speech and its significance during the era of prophecy. I.e. A knowledge and understanding of the time of the first revelation, with the heavenly message addressed to the Prophet Muhammad and the significance of the divine messengers who were sent before him.
The reading of the question of revelation tries to thwart attempts to confuse what is divinely spiritual on one hand and what is unfamiliar “fantasy”, which calls for surreal, expressive images or any imagination, on the other hand. Also, reading about the question of the revelation will work, at a minimum, to delve deeper into the theological debate of the revelation speech and its problems. It will equally consider the distinct division between scholars, jurists, and the esoteric stream about the symbolism of revelation, its bodily and sensual presence and its metaphors, etc. It aims to cover all aspects related to the revelation speech.
Reviewing the matter of revelation does not mean questioning it or testing its substance, but rather re-reading the revelation speech through the lens of linguistic and semiotics. By examining the nature of the movement of revelation and its relationship with the prophets through a rational and linguistic understanding of the implications of the Qur’anic text, we will produce various hermeneutical views that can lead us to a contemporary semiotic understanding of the revelation. Accordingly, this article attempts to go beyond thinking of the revelation as a timeless religious phenomenon – this article aims to rationalize it as a linguistic movement with religious determinants, within the historical context of the Qur’anic text.
This article answers two key questions:
What is the relationship of the Arabic language to the discourse of revelation through the interpretation of the Qur’anic text?
What is the difference between the revelation of the Qur’an and the devil of the poet, when studied from the viewpoint of poetry in the pre-Islamic era?
First, the definitive consensus has an unlimited impact, and its argument is conclusive, leaving no room for disagreement . An example of this is the consensus on the obligation of prayer. For this reason, I refer to it as an external consensus, as its influence extends beyond time and place, affecting the entire community. It is therefore known as public consensus.
Second, the presumptive consensus has a limited impact and is "considered valid unless opposed" . This includes actions or statements that people have remained silent about. I refer to it as an internal consensus because its influence is confined to a specific time and place, affecting individuals rather than the broader community. It is therefore known as the consensus of the specific.
The public consensus is referred to as "external" because its argument is exemplified in verse 165 of Surah An-Nisa, where Allah says: "Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise". This verse highlights that the message conveyed by the messengers is universal, external, and general, rather than private or internal. The purpose of the messengers' preaching and warning serves as an argument before God for all people. The meaning of this verse transcends time and space, forming a discourse that extends beyond geographical and human boundaries. The argument derived from the meaning of the verse is interpreted as a definitive consensus, though God knows best, as this is a personal hermeneutical perspective and not explicitly addressed in classical Qur'anic exegeses. Given that the external definitive consensus has no boundaries—operating across a vast geographical area—it has been subject to criticism from Orientalist discourse, which questions its utility and effectiveness. Both Orientalists and Occidentalists have acted as obstacles to its development, hindering its potential and preventing it from being liberated from the accusatory framework that often taints jurisprudence as a religious practice. Consensus remains one of its most vital principles.
Therefore, the relationship between consensus and Shura is complementary, as the ultimate goal of Shura, both internally and externally, may not be fully realized without consensus. This is because Shura requires a clear and unequivocal argument to have a lasting impact on the individual, enabling the establishment of religion as a governing institution. On the other hand, the effect of consensus—achieved through mutual agreement—cannot be fully realized unless Shura is completed with a shared understanding and the aim of reaching consensus on an issue. Public consensus is crucial for this process. Additionally, Shura itself has a definitive consensus on its necessity within the Islamic system, as its argument is explicitly stated in the Qur'anic text.
This paper, therefore, seeks to answer two key questions:
First, how should we understand consensus in the context of Orientalist and Occidentalist discourse?
Second, how can jurists (Fuqaha) develop the Shura process to reform the legal and judicial system through definitive public consensus?
As for democracy, it requires an understanding of the historical references and social incidents upon which this system was built, in addition to the scientific perspectives of the elites and the masses before and after making decisions within the state institutions. Further; understanding the law, and its rulings, is an essential part of comprehending democracy as well as the guardianship of the jurist.
It appears that the relationship of democracy with the guardianship of the jurist (Wilayat al-Faqih) is a non-competitive or confrontational relationship, but may be an integrative relationship; despite the two systems differing in essence and form. The level of conflict may occur and be higher within the democratic system itself for reasons related to; the control of capitalism at the core of democracy, as well as the social, ethnic and religious class conflicts it caused. Democracy has ended in the rule of oligarchy and the tyranny of neoliberalism as a subversive ideological thought for social justice and so forth.
Concerning the guardianship of the jurist; the controversy and multiplicity of opinions regarding the theory of juristic guardianship has prevented collision for reasons related to the high degree of commitment to Sharia knowledge and its mental development through the jurisprudence of jurists.
What enhances the guardianship of the jurist is its work within the framework of the Islamic Shura system, which aids in prioritizing social, political and economic interests over individual interests. Shura can be a protective shield for the guardianship of the jurist in favour of the interest of the individual, society, state and nation. This is contradictory to the democratic system which dominates the personal economic interests of the individual as well as the social and political impact that follows.
Nevertheless, the reformist philosophy in Islam can create a cognitive affinity for identifying with any system committed to social justice, equality, individual and collective rights.
This article answers two key questions:
First: What are the problems and differences between the guardianship of the jurist and democracy? Moreover, are the two systems consistent or do they confront?
Second: Is it possible to adopt a reform policy within the guardianship of the jurist (Wilayat al-Faqih) and the democratic system?
Muslim scholars devoted significant efforts to establishing jurisprudence as a core Islamic science. However, they often did so without expanding it into a broader civilizational or cognitive science. This focus contributed to a scientific and practical gap in presenting an Islamic model of governance, largely due to misunderstandings about the relationship between religion and society. Additionally, the decline of "Ijtihad" (independent reasoning) and limitations in legislative innovation restricted the ability to develop new frameworks that balance Sharia with governance. Further complicating this issue, Orientalist perspectives and societal dependence on Western systems fostered a perceived divide between religion and the state within Islam.
This article, using a qualitative approach, addresses two key questions:
1. What is the source of governance and its foundational principles in Islam?
2. How is jurisprudence related to concepts like guardianship, caliphate, and imamate, and how can the origins of governance in Islam be understood and defined?
التجديد المسمى ب «القراءة السياقية » للنصوص، والذي يعتبر تطويراً لمناهج علم أصول الفقه. كما سأقدم
قراءة للنص القرآني الذي وردت فيه إشارات إلى قضية «تعدد الزوجات »، باعتبار أنه نص يحتمل التأويل
لأسباب لغوية واجتماعية وجنسانية، حيث تلعب اللغة العربية دوراً في قراءة النص بأوجه متعددة عبر
اللسانيات الحديثة التي ظهرت في القرن التاسع عشر، بينما تتناول حوادث التاريخ مسألة التعدد من جوانب
سيكولوجية مختلفة. لذلك سوف يجيب هذا البحث عن ثلاثة أسئلة:
-كيف نفهم القراءة التاريخية الشرعية التي سمحت بتعدد الزوجات مستندة على آية واحدة؟
-هل ينسجم تعدد الزوجات مع العدالة الاجتماعية في الإسلام؟
-هل يمكن فهم الزواج وقضية التعدد، انطلاقا من فهم معنى «السكن » في القرآن؟
نسج العقل العربي الأبوي المُتخيّل أراءً جاهلية سطحية عن دوره في قصة إبراهيم في السياق القرآني؛ تحوّل المعنى الديني لرؤية إبراهيم في المنام إلى صورة ثقافية تقليدية مفتعلة في العقل الشعبي، ترمز إلى الدور الاستعلائي للأب، حتى صارت تلك الصورة رائجة بين الناس، وتحديداً في البيئات العربية التي لا تُمايز بين عصر الجاهلية والإسلام. ومع مرور الزمن، رسخت الحكايات الشعبية التي تحمل طبائع الأساطير لنرجسية الأب وعبودية الابن في الأسرة الواحدة، حتى صارت قصة إبراهيم وإسماعيل كليشيه فقد معناه الأصيل، بل وتحوّلت مفاهيم ودلالات القصة من النص الديني واعتباراته الفقهية والشرعية إلى الموروث القبلي الجاهلي وملامحه التاريخية. على إثر ذلك الانحدار في الوعي الإسلامي بين ما هو ديني وما هو جاهلي، افتقد العقل الأبوي لدوره الأخلاقي ومسؤولياته المقررة في النص الشرعي. بالتالي أصبحت الطاعة بالنسبة إلى الآباء غير مستحقة من وجهة نظر الأبناء؛ لأن الواقع الاجتماعي افتقد إلى أصالة النص الديني، بل إن قصة إبراهيم وإسماعيل نفسها افتقدت إلى الشروط المقررة في النص القرآني بسبب التعدي القبلي على أصالة الرؤية الشرعية وفلسفة النص الديني. هذا البحث، سوف يعيد قراءة الحدث من خلال تأويل النص القرآني بهدف وضع القصة في مسارها الأصيل. بالإضافة إلى تأويل مفهوم "الفداء" في النص القرآني من خلال تحليل كافة الاشتقاقات اللغوية لكلمة "فدا - فدى".
يجيب البحث عن ثلاثة أسئلة كما يلي:
- كيف نفهم الحيز بين الخطاب الجاهلي الأبوي والآخر الديني العقلاني في قصة كبش إسماعيل؟
- ما هي الدلالات اللغوية والفقهية والنفسية والاجتماعية لمفهوم "الفداء" في السياق القرآني؟
- ما هي علاقة الأمن الغذائي بالأمن الأسري من خلال قصة الذبح العظيم؟
Books by Hamza Elbuhaisi
هذا الكتاب، يناقش ظاهرة الوحي قبل انقطاع فعاليته، مع تثبيت وجود أثره سارياً في النص القرآني. ويقدّم تعريفاً لغوياً جديداً يختلف عن مُسمّى "الوحي"، وهو "الكالوم" أو "الناقول" بصفته المتكلم بنص القرآن كمعلم للنبي محمد (ﷺ) وسائر الأنبياء والرسل. ويُخضع الباحث مفهوم "الوحي" للمراجعة التاريخية من خلال تقديم تأويل جديد للآيات القرآنية الخاصة بالوحي، منطلقاً من الإقرار المنطقي بأن "نزول الوحي" هو أول وآخر حدث تاريخي ديني ما ورائي بين السماء والأرض، بوصف الحدث مركزياً في تنزيل أهم كتاب ديني "القرآن"، وانكشاف أبرز وآخر الديانات الإبراهيمية "الإسلام".
المواطنة رغم كونها مفهوماً حديث التداول، إلا أنها قيمها والقوانين التي تنظم حقوق وواجبات المواطن ظهرت عبر التاريخ بأشكال متنوعة، سواء في إطار تشريعات دينية أو نظم قانونية أخرى. لكن السؤال هنا: هل المواطنة تستند إلى قبول التعايش مع الآخر بموجب القوانين أم أنها تقوم على أسس المؤاخاة؟ في الواقع، المواطنة المُثلى لا ينبغي أن تُقيد حصراً بقواعد مؤسسية أو شخصية؛ بل يجب أن تنبع من قواعد إلهية، حيث يتأسس التعايش على روح القيم الأخلاقية التي تكرسها الشرائع السماوية وليس فقط القوانين الوضعية.
تطورت رؤى المواطنة مع تطور مسيرة الإنسان في التاريخ وتطور علاقاته الاجتماعية بالدولة ومؤسساتها، وكذلك مع تداخل الثقافات داخل المجتمع وخارجه. تسعى سياسات الصقل التي تعتمدها الدول لترسيخ مفهوم المواطنة إلى توجيه العلاقات الاجتماعية نحو تعايش أخلاقي، قائم في جوهره على المبادئ التي تحملها الرسائل والتشريعات السماوية. ولطالما كان الاعتقاد السائد اجتماعياً وسياسياً أن المواطنة عملية تكاملية وتشاركية تتطلب تعليم وتربية أخلاقية نحو ثقافة مشتركة متنوعة، مستمدة من التجارب الاجتماعية والإنجازات التاريخية التي أسست للروابط القانونية.
تحتكم المواطنة لمجموعة واسعة ومتشعبة من القوانين المتجددة، لكن الأسس التي قامت عليها المواطنة في الماضي تختلف جذرياً عن تلك التي تنظمها اليوم. وكذلك التحديات التي واجهتها سابقاً تتباين عن التحديات الحديثة التي تواجهها في ظل السياقات الدولية. كما أن المواطنة تثير جدلاً حول الأبعاد الأخلاقية والإنسانية في المجتمعات والدول التي تتبنى قيمها.
يهدف هذا البحث إلى استكشاف الأصول التاريخية الإسلامية والغربية لمفهوم المواطنة، للإجابة على سؤالين جوهريين:
1. ما هو أصل المواطنة في المواثيق التاريخية الشرقية والغربية؟
2. كيف تختلف رؤية المواطنة في الإعلان العالمي لحقوق الإنسان عن مفهومها في "صحيفة المدينة"، أول دستور مدني في الإسلام؟
Over the past seventy years, Israel has undergone significant political transformations, culminating in the recent recognition of its status as a Jewish state. This evolution has sparked a contentious debate regarding the relationship between Zionism, a nationalist movement, and Judaism, a religion with deep historical roots. The ideological underpinnings of Zionist violence have often been cloaked in religious rhetoric, leading to a form of state terrorism that operates under the guise of religious legitimacy. This dynamic has fostered a persistent conflict over the identity of the state, exacerbated by the ethnic, sectarian, and religious diversity within its borders.
The dominance of a Zionist military doctrine has further complicated the understanding of Israel's identity, as it seeks to reconcile the competing narratives of society, religion, and politics. The military establishment's control over various institutions, including the media, has facilitated a propaganda apparatus that seeks to obscure the realities of occupation and violence, thereby shaping public perception and reinforcing the state's image.
At the heart of this discourse lies a profound conflict between Zionism and Judaism, both within Israel and in the broader Jewish diaspora. This ongoing struggle has led to the instrumentalization of Jewish religious identity as a cover for nationalist ambitions, often manifesting in violent actions justified by religious imperatives. The pragmatic approach adopted by Zionist leaders reveals a dissonance between the ideals of Judaism and the realities of nationalism, where the use of force has become a preferred strategy for achieving political objectives.
This article employs a qualitative approach to explore the intricate relationship between religion and state in Israel, aiming to unravel the complexities of Israeli society and its policies. In doing so, it seeks to address two pivotal questions:
1. How can the concept of religion and the state be inferred in Israel?
2. And is Israel a Jewish or secular state?
Through this inquiry, the article endeavors to contribute to a deeper understanding of the essence of the Israeli state and the implications of its dual identity.
This paper will examine the issue of polygamy from various perspectives, utilizing a "renewal curriculum" known as "contextual reading" of the texts, which is considered a progressive approach to the science of Islamic jurisprudence. Additionally, I will provide a linguistic analysis of the Quranic texts that reference polygamy .
The Quranic texts on polygamy are surrounded by numerous interpretations based on linguistic, cultural, and social reasoning. Language plays a crucial role in how the text is read in different ways, while historical incidents provide another perspective on the issue. Furthermore, the verse related to a historical incident was revealed at a specific moment but has been understood intellectually from various angles .
Therefore, this research will address two key questions :
1 .Was polygamy permitted as a result of cultural or religious interpretations of the Quranic text ?
2 .Is polygamy compatible with social justice and equality in Islam ?
The concept of citizenship has evolved throughout human history, shaped by the development of social relations with the state and its institutions, as well as the interplay of cultures both within and beyond society. The policies adopted by states to define and strengthen the concept of citizenship aim to guide social relations toward ethical coexistence, grounded fundamentally in the principles upheld by divine messages and legislation. Both socially and politically, the prevailing belief has been that citizenship is an integrative and participatory process, requiring ethical education and the cultivation of a shared, diverse culture, informed by social experiences and historical achievements that have forged legal bonds.
Citizenship is governed by a broad spectrum of evolving laws; however, the foundational principles of citizenship in the past differ significantly from those that shape it today. The challenges faced in earlier times also contrast with the contemporary challenges it now encounters, particularly in the context of global interconnections. Furthermore, the notion of citizenship raises debates about the ethical and human dimensions within the societies and nations that adopt its values.
This research seeks to explore the historical Islamic and Western origins of the concept of citizenship, aiming to answer two fundamental questions:
1. What is the origin of citizenship in Eastern and Western historical charters?
2. How does the vision of citizenship in the Universal Declaration of Human Rights differ from its conception in the "Constitution of Medina," the first civil constitution in Islam?
Such a matter requires precision, and an already obtained amount of knowledge - not least the linguistics - to study the language system, the environment surrounding the speech and its significance during the era of prophecy. I.e. A knowledge and understanding of the time of the first revelation, with the heavenly message addressed to the Prophet Muhammad and the significance of the divine messengers who were sent before him.
The reading of the question of revelation tries to thwart attempts to confuse what is divinely spiritual on one hand and what is unfamiliar “fantasy”, which calls for surreal, expressive images or any imagination, on the other hand. Also, reading about the question of the revelation will work, at a minimum, to delve deeper into the theological debate of the revelation speech and its problems. It will equally consider the distinct division between scholars, jurists, and the esoteric stream about the symbolism of revelation, its bodily and sensual presence and its metaphors, etc. It aims to cover all aspects related to the revelation speech.
Reviewing the matter of revelation does not mean questioning it or testing its substance, but rather re-reading the revelation speech through the lens of linguistic and semiotics. By examining the nature of the movement of revelation and its relationship with the prophets through a rational and linguistic understanding of the implications of the Qur’anic text, we will produce various hermeneutical views that can lead us to a contemporary semiotic understanding of the revelation. Accordingly, this article attempts to go beyond thinking of the revelation as a timeless religious phenomenon – this article aims to rationalize it as a linguistic movement with religious determinants, within the historical context of the Qur’anic text.
This article answers two key questions:
What is the relationship of the Arabic language to the discourse of revelation through the interpretation of the Qur’anic text?
What is the difference between the revelation of the Qur’an and the devil of the poet, when studied from the viewpoint of poetry in the pre-Islamic era?
First, the definitive consensus has an unlimited impact, and its argument is conclusive, leaving no room for disagreement . An example of this is the consensus on the obligation of prayer. For this reason, I refer to it as an external consensus, as its influence extends beyond time and place, affecting the entire community. It is therefore known as public consensus.
Second, the presumptive consensus has a limited impact and is "considered valid unless opposed" . This includes actions or statements that people have remained silent about. I refer to it as an internal consensus because its influence is confined to a specific time and place, affecting individuals rather than the broader community. It is therefore known as the consensus of the specific.
The public consensus is referred to as "external" because its argument is exemplified in verse 165 of Surah An-Nisa, where Allah says: "Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise". This verse highlights that the message conveyed by the messengers is universal, external, and general, rather than private or internal. The purpose of the messengers' preaching and warning serves as an argument before God for all people. The meaning of this verse transcends time and space, forming a discourse that extends beyond geographical and human boundaries. The argument derived from the meaning of the verse is interpreted as a definitive consensus, though God knows best, as this is a personal hermeneutical perspective and not explicitly addressed in classical Qur'anic exegeses. Given that the external definitive consensus has no boundaries—operating across a vast geographical area—it has been subject to criticism from Orientalist discourse, which questions its utility and effectiveness. Both Orientalists and Occidentalists have acted as obstacles to its development, hindering its potential and preventing it from being liberated from the accusatory framework that often taints jurisprudence as a religious practice. Consensus remains one of its most vital principles.
Therefore, the relationship between consensus and Shura is complementary, as the ultimate goal of Shura, both internally and externally, may not be fully realized without consensus. This is because Shura requires a clear and unequivocal argument to have a lasting impact on the individual, enabling the establishment of religion as a governing institution. On the other hand, the effect of consensus—achieved through mutual agreement—cannot be fully realized unless Shura is completed with a shared understanding and the aim of reaching consensus on an issue. Public consensus is crucial for this process. Additionally, Shura itself has a definitive consensus on its necessity within the Islamic system, as its argument is explicitly stated in the Qur'anic text.
This paper, therefore, seeks to answer two key questions:
First, how should we understand consensus in the context of Orientalist and Occidentalist discourse?
Second, how can jurists (Fuqaha) develop the Shura process to reform the legal and judicial system through definitive public consensus?
As for democracy, it requires an understanding of the historical references and social incidents upon which this system was built, in addition to the scientific perspectives of the elites and the masses before and after making decisions within the state institutions. Further; understanding the law, and its rulings, is an essential part of comprehending democracy as well as the guardianship of the jurist.
It appears that the relationship of democracy with the guardianship of the jurist (Wilayat al-Faqih) is a non-competitive or confrontational relationship, but may be an integrative relationship; despite the two systems differing in essence and form. The level of conflict may occur and be higher within the democratic system itself for reasons related to; the control of capitalism at the core of democracy, as well as the social, ethnic and religious class conflicts it caused. Democracy has ended in the rule of oligarchy and the tyranny of neoliberalism as a subversive ideological thought for social justice and so forth.
Concerning the guardianship of the jurist; the controversy and multiplicity of opinions regarding the theory of juristic guardianship has prevented collision for reasons related to the high degree of commitment to Sharia knowledge and its mental development through the jurisprudence of jurists.
What enhances the guardianship of the jurist is its work within the framework of the Islamic Shura system, which aids in prioritizing social, political and economic interests over individual interests. Shura can be a protective shield for the guardianship of the jurist in favour of the interest of the individual, society, state and nation. This is contradictory to the democratic system which dominates the personal economic interests of the individual as well as the social and political impact that follows.
Nevertheless, the reformist philosophy in Islam can create a cognitive affinity for identifying with any system committed to social justice, equality, individual and collective rights.
This article answers two key questions:
First: What are the problems and differences between the guardianship of the jurist and democracy? Moreover, are the two systems consistent or do they confront?
Second: Is it possible to adopt a reform policy within the guardianship of the jurist (Wilayat al-Faqih) and the democratic system?
Muslim scholars devoted significant efforts to establishing jurisprudence as a core Islamic science. However, they often did so without expanding it into a broader civilizational or cognitive science. This focus contributed to a scientific and practical gap in presenting an Islamic model of governance, largely due to misunderstandings about the relationship between religion and society. Additionally, the decline of "Ijtihad" (independent reasoning) and limitations in legislative innovation restricted the ability to develop new frameworks that balance Sharia with governance. Further complicating this issue, Orientalist perspectives and societal dependence on Western systems fostered a perceived divide between religion and the state within Islam.
This article, using a qualitative approach, addresses two key questions:
1. What is the source of governance and its foundational principles in Islam?
2. How is jurisprudence related to concepts like guardianship, caliphate, and imamate, and how can the origins of governance in Islam be understood and defined?
التجديد المسمى ب «القراءة السياقية » للنصوص، والذي يعتبر تطويراً لمناهج علم أصول الفقه. كما سأقدم
قراءة للنص القرآني الذي وردت فيه إشارات إلى قضية «تعدد الزوجات »، باعتبار أنه نص يحتمل التأويل
لأسباب لغوية واجتماعية وجنسانية، حيث تلعب اللغة العربية دوراً في قراءة النص بأوجه متعددة عبر
اللسانيات الحديثة التي ظهرت في القرن التاسع عشر، بينما تتناول حوادث التاريخ مسألة التعدد من جوانب
سيكولوجية مختلفة. لذلك سوف يجيب هذا البحث عن ثلاثة أسئلة:
-كيف نفهم القراءة التاريخية الشرعية التي سمحت بتعدد الزوجات مستندة على آية واحدة؟
-هل ينسجم تعدد الزوجات مع العدالة الاجتماعية في الإسلام؟
-هل يمكن فهم الزواج وقضية التعدد، انطلاقا من فهم معنى «السكن » في القرآن؟
نسج العقل العربي الأبوي المُتخيّل أراءً جاهلية سطحية عن دوره في قصة إبراهيم في السياق القرآني؛ تحوّل المعنى الديني لرؤية إبراهيم في المنام إلى صورة ثقافية تقليدية مفتعلة في العقل الشعبي، ترمز إلى الدور الاستعلائي للأب، حتى صارت تلك الصورة رائجة بين الناس، وتحديداً في البيئات العربية التي لا تُمايز بين عصر الجاهلية والإسلام. ومع مرور الزمن، رسخت الحكايات الشعبية التي تحمل طبائع الأساطير لنرجسية الأب وعبودية الابن في الأسرة الواحدة، حتى صارت قصة إبراهيم وإسماعيل كليشيه فقد معناه الأصيل، بل وتحوّلت مفاهيم ودلالات القصة من النص الديني واعتباراته الفقهية والشرعية إلى الموروث القبلي الجاهلي وملامحه التاريخية. على إثر ذلك الانحدار في الوعي الإسلامي بين ما هو ديني وما هو جاهلي، افتقد العقل الأبوي لدوره الأخلاقي ومسؤولياته المقررة في النص الشرعي. بالتالي أصبحت الطاعة بالنسبة إلى الآباء غير مستحقة من وجهة نظر الأبناء؛ لأن الواقع الاجتماعي افتقد إلى أصالة النص الديني، بل إن قصة إبراهيم وإسماعيل نفسها افتقدت إلى الشروط المقررة في النص القرآني بسبب التعدي القبلي على أصالة الرؤية الشرعية وفلسفة النص الديني. هذا البحث، سوف يعيد قراءة الحدث من خلال تأويل النص القرآني بهدف وضع القصة في مسارها الأصيل. بالإضافة إلى تأويل مفهوم "الفداء" في النص القرآني من خلال تحليل كافة الاشتقاقات اللغوية لكلمة "فدا - فدى".
يجيب البحث عن ثلاثة أسئلة كما يلي:
- كيف نفهم الحيز بين الخطاب الجاهلي الأبوي والآخر الديني العقلاني في قصة كبش إسماعيل؟
- ما هي الدلالات اللغوية والفقهية والنفسية والاجتماعية لمفهوم "الفداء" في السياق القرآني؟
- ما هي علاقة الأمن الغذائي بالأمن الأسري من خلال قصة الذبح العظيم؟
هذا الكتاب، يناقش ظاهرة الوحي قبل انقطاع فعاليته، مع تثبيت وجود أثره سارياً في النص القرآني. ويقدّم تعريفاً لغوياً جديداً يختلف عن مُسمّى "الوحي"، وهو "الكالوم" أو "الناقول" بصفته المتكلم بنص القرآن كمعلم للنبي محمد (ﷺ) وسائر الأنبياء والرسل. ويُخضع الباحث مفهوم "الوحي" للمراجعة التاريخية من خلال تقديم تأويل جديد للآيات القرآنية الخاصة بالوحي، منطلقاً من الإقرار المنطقي بأن "نزول الوحي" هو أول وآخر حدث تاريخي ديني ما ورائي بين السماء والأرض، بوصف الحدث مركزياً في تنزيل أهم كتاب ديني "القرآن"، وانكشاف أبرز وآخر الديانات الإبراهيمية "الإسلام".