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- MakaleAçık Erişim2026Scopus SJRQ2Recitation Mode Is Associated With Salivary CREB and Cortisol Responses during Qur'anic Recitation
Okur, Süheyb; Topyay, Yusuf; Bayraktar, Bülent
Background: Spiritual practices such as Qur'anic recitation are commonly associated with psychological and physiological regulation; however, their salivary biomarker correlates remain insufficiently understood. This exploratory study examined whether different modes of Qur'anic recitation were associated with changes in salivary cAMP response element-binding protein (CREB), a biomarker related to plasticity-associated pathways, and cortisol, a marker of hypothalamic-pituitary-adrenal axis activity. Methods: The sample comprised three nonrandomized, criterion-defined conditions: Passive Control (n = 20; participants unable to read Qur'anic Arabic), Sight-Reading (n = 30), and Memorized Recitation (n = 30). Saliva samples were collected immediately before and after the experimental task or passive rest period. Salivary CREB and cortisol concentrations were quantified using ELISA. Post-task CREB levels were analyzed using ANCOVA with baseline CREB as a covariate. Cortisol responses were analyzed using change scores, Welch's ANOVA, and an additional robust factorial model with HC3 heteroscedasticity-consistent standard errors to evaluate exploratory Condition × Gender patterns. Results: After controlling for baseline CREB levels, experimental condition had a significant effect on post-task salivary CREB, F(2, 76) = 8.16, p < 0.001, η2p = 0.18. Memorized recitation showed higher adjusted post-task CREB levels than both sight-reading and passive control conditions. Cortisol change scores also differed significantly across conditions, Welch's F(2, 40.02) = 30.76, p < 0.001. Both active recitation conditions were associated with cortisol reduction relative to passive rest, with no significant difference between sight-reading and memorized recitation. Although descriptive data suggested a possible gender-related divergence in the memorized recitation condition, the Condition × Gender interaction did not remain statistically significant under robust estimation and was therefore interpreted as exploratory. Conclusion: These preliminary findings suggest that Qur'anic recitation modes are associated with distinct salivary biomarker patterns. Memorized recitation was linked to higher adjusted salivary CREB levels, whereas both active recitation modes were associated with cortisol attenuation relative to passive rest. Because the present design did not include active non-Qur'anic vocalization or neutral reading control conditions, the specificity of these effects to Qur'anic content cannot be determined. Future studies should include active control conditions and larger gender-stratified samples to clarify the mechanisms underlying these biomarker responses.
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İncele - MakaleAçık Erişim2024Scopus SJRQ4Beyond Tradition: Jamāl al-Dīn al-Afghānī’s (1838-1897) Impact on Contemporary Qur’ānic Exegesis
Aras, Zakir
This article examines the understanding of Qur’ānic exegesis before Jamāl al-Dīn al-Afghānī and the innovative approaches he introduced. Using an inductive method, it analyses Jamāl al-Dīn al-Afghani’s books, articles, and speeches. Before al-Afghānī, Qur’ānic exegesis was dominated by classical methods focused on syntax, grammar, jurisprudence, and theology, failing to meet contemporary needs. Al-Afghānī did not write a tafsīr book in the classical style but his articles in al-ʿUrwah al-Wuthqā resemble independent exegesis treatises, following a late Ottoman style. He advocated for a subjective and critical reading, centring only on the Qur’ān and rejecting linguistically focused exegesis. He emphasized the Qur’ān’s relevance to contemporary issues, highlighting its social, cultural, anthropological, and political messages. On the topic of mu‘arrab, however, he made forced comments without sufficient evidence.
AtıfScopus2OpenAlex1İncele - MakaleAçık Erişim2012The Qur'an Exegesis Culture Andalusia
Sentürk, Mustafa
this article, that we aim to examine the Qur'an exegesis culture in Andalusia, we want to handle the perception of Qur'an exegesis by searching answers for the following questions in general terms: How and when the Qur'an exegesis started in Andalusia? Who were the pioneers of the exegesis in Andalusia? What were the references of the exegesis in Andalusia? Which tafsirs were the exegesis in the region referring to? What was the methodology of exegesis in the region? Which procedure were commentators interested in among the assorted commentary drifts? What were the characteristics of interpretation in the region? Was there any difference in understanding of the Qur'an exegesis in Andalusia by comparison with other Islamic regions? If it was so, what were they? And finally, could Andalus create a school in tafsir in every respect?
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