Quran

The Noble Quran and the Testaments share the common feature of being composed of various parts or chapters. These chapters are called "Surahs" in the Quran and "Books" in the Testaments. Unlike the Testaments, whose content mostly possesses a linear order similar to human books, with each book usually centered on a specific or general topic, the Surahs of the Quran—with the exception of the shorter Surahs and some collectively-revealed ones—typically lack a specific topic and order, appearing as if diverse and varied subjects are scattered throughout them (the "Scattered" nature of the Quran). Some believe the human-like order of the Testaments indicates their human origin, while the non-human order of the verses in the Quran's Surahs is a sign of its divine origin. However, according to this research, conducted using library resources and critical analysis method, neither the structure of the Testaments and their similarity to human books is proof of their non-divine origin, nor is the scattered structure of most long Quranic Surahs and their dissimilarity to the order found in most human books proof of its divine origin.

This article examines central themes in the intellectual legacy of the renowned Indian Muslim poet and thinker, Dr. Muhammad Iqbal. Iqbal aimed to revitalize Muslim identity and the broader Islamic world to effectively respond to Western hegemony, being deeply concerned by the ideological subjugation of the East in political, cultural, and social domains. Through his poetry, his political and economic ideas strive to rejuvenate a sense of self-confidence and innovation within the global Muslim community (Ummah). He urged Muslims to rediscover their distinct identity and sense of selfhood (Khudi) as a means to counter Western dominance. Iqbal's thought reflects a strong criticism of capitalism and colonial rule. As an alternative, he viewed certain principles of socialism favorably, particularly from the late 19th and early 20th centuries, though he unequivocally rejected its atheistic manifestations. Furthermore, Iqbal advocated for a fundamental reinterpretation (reconstruction) of Islamic thought to ensure its relevance in the modern era. Ultimately, his philosophy presents a synthesis of Islamic modernism, anti-imperialism, pan-Islamism, and a vision for a socially just society grounded in Islamic principles.