Currently, various issues on environment have been discussed, whether the importance, destruction or ways to prevent the destruction of the environment. This paper will explore the issue from the conventional viewpoint as well as from the Islamic perspective. Destruction of the environment in recent times has worsened due to the uncontrolled exploitation of natural resources by human beings in order to generate profits. In view of the increasing technological development in Malaysia presently, this matter should not have occurred because the citizens intellectual abilities can be considered advanced. In other words, these people should be able to weigh between positive and negative consequences of voraciously exploiting natural resources. However, the greed that engulfs some of these people has obscured their view from grasping the future consequences of their acts. Based on the Islamic perspective in which the Quran is the ultimate reference, destruction of the environment can actually be prevented if every individual is aware of his or her trustworthiness or responsibility as His caliphate in this universe. Nevertheless, is there any specific verse in the Quran which explains about preservation of the environment? Can lessons from the Quran provide solutions to the environmental crises in Malaysia? This study provides explanations to the questions based on literature surveys and content analyses. By interpreting some selected verses that relate to preservation of the environment, findings from the discussions have identified that the Quranic verses are valuable resources for the sustainability of the environment.

Musyakalah is one of the Arabic linguistic styles included under the category of majaz. This style is commonly used in Al-Quran. The Indonesian translation of Al-Quran is a case where many of the figures of speech are translated literally, thereby causing serious semantic problems. Thus, the research problem of this is formulated with the following questions: 1) How many musyakalah ayahs are there in Al-Quran?; 2) How are the musyakalah ayahs translated, literally (harfiyya) or interpretatively (tafsiriyya)?; 3) How many ayahs are translated literally and how many are translated interpretatively?; and 4) Which translated musyakalah ayahs have the potential to raise semantic and theological problems? The corpus in this research consists of all musyakalah ayahs in Al-Quran and their translation to Indonesian published by the Department of Religious Affairs of Indonesia. The research adopted a descriptive-semantic method. The findings of this research are: 1) There are only eleven ayahs in Al-Quran using musyakalah style, namely: Alhasyr ayah 19, Ali Imran ayah 54, Annaml ayah 50, Alanfal ayah 30, Asysyura ayah 40, Albaqarah ayah 15, Almaidah 116, Aljatsiah ayah 34, Attaubah ayah 79, Annisa ayah 142, and Albaqarah 194; 2) The musyakalah ayahs translated literally are: Aljatsiah 34, Almaidah 116, Asysura 40, Annaml 50, and Alhasyr 19, whereas the musyakalah ayahs translated interpretatively are Albaqarah 194, Annisa 142, Attaubah 79, Albaqarah 15, Alanfal 30, and Ali Imran 54; 3) Of the eleven musyakalah ayahs, only Alhasyr ayah 19 that is translated correctly and does not have the potential of creating misinterpretation. Meanwhile, the interpretation of the other four ayahs can potentially cause misinterpretation or are against the basic principles of Islam. The six remaining ayahs are translated interpretatively and thus do not have the potential to be misinterpreted; 4) The findings suggest that musyakalah ayahs are more appropriately translated interpretatively. Therefore, the following is recommended: 1) Considering the different characteristics of Arabic and Indonesian languages, studies on Al-Quran translation into Indonesian should continuously be carried out; 2) In order to avoid misinterpretation, it is better that the translation of musyakalah ayahs uses tafsiriyya (interpretative) approach; 3) The harfiyya (literal) and tafsiriyya (interpretative) approaches should be developed for other styles beside musyakalah..

Nowadays, more than 180 million people believe that the Holy Qur'an was sent by the Almighty Allah through Prophet Muhammad in 610-632 A.D in Mecca and Medina. However, the word Mecca (Q: 48:24) is mentioned only once in the entire Holy Qur'an, which is not related to the birth of the Prophet or any worship. Conventional Islam is mostly based on the hearsay of some Islamic narrators published in the eighth and ninth centuries. To think deeply and conduct research on the verses of the Holy Quran has been mentioned (special urge) directly and indirectly by this Holy Scripture itself many times but it would not be wrong to say that there is no scholarship on the verses of the Quran based on the research method described in the Holy Quran until the present century. Therefore, this paper has been dared to carry out by combining the methods of research followed in the Holy Quran and the academically accepted research methodology. The analysis shows that the results of almost fourteen hundred years of mythological history of conventional Islamic narrators are opposites. First of all, the proper name of the Prophet revealed by the Holy Quran is Ahmed, but Muhammad is an adjective and there are many such names. Secondly, this prophet was not born in Mecca, KSA, nor in 570/571 A.D, but in the Beqaa Valley of Lebanon, between the third and fourth centuries. Thirdly, the Muslim Hajj (pilgrimage) of Mecca is celebrated entirely according to the Lahwal Hadith (idle tales) (Q: 31:6) in the language of the Holy Quran. Originally the place designated for pilgrimage was in the Beqaa Valley, Lebanon. This article will have a double influence on the Muslim world, that is, Islamic scholars will think again deeply and research new ways of scholarship of the Holy Quran, instead of based on the hearsay of idle tales (Lahwal Hadith). On the contrary, those who are stubborn Islamic narrators, since they have already rejected the Holy Quran, will not hesitate to violently attack the researchers and they will not be positively motivated by this paper. This article specifically urges Islamic scholars to conduct in-depth studies on the most important issues of Islam using the Holy Quranic research method.