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.

The present investigation is focused on the forecasting visual observation of the impact of anthropogenic activity on the pilgrimage places located along the coastal environments in Tamil Nadu, India. Devotees performing the unregulated ritual ceremonies, open defecation, waste materials dumping and local municipality discharging wastewater contamination levels were assessed from direct visual surveillance, and by taking photographs and baseline information collected from five different pilgrimage sites. Results showed that ritual ceremonies, wastewater discharges and debris highly contaminated site-III, and found open defecation at site-I. The lack of coastal regulation, pollution awareness, insufficient sanitation facilities and failure to control the commercial and recreational activities have major deleterious effects on the present and future environments of the coastal areas. This is the first attempt conducted by visual assessment of the coastal pollution in pilgrimage places. The results immensely support the recommendation for proper regulation of ritual activities, arrangement of basic sanitation facilities and prohibition of wastewater discharges to prevent waterborne diseases as well as to strictly follow the regional and national level of coastal regulation policy to protect the biological resources of the Gulf of Mannar marine ecosystems.

Flails are one of the more contentious and misunderstood classes of medieval weaponry, despite their prevalence in popular media: some researchers question their existence entirely and the bulk of historians are sceptical of widespread temporal and geographical prevalence while others, and a significant volume of period evidence, would argue the contrary. While the expansive use of flails in Eastern Europe and Byzantium is familiar, many Central, Western, and Southern European sources are less well-known or largely forgotten, especially those stemming from the later-early and early-high medieval eras (up to 1250). In this work, I collate and discuss the bulk of the available literary references and artistic depictions of flails and their use alongside some of the archaeological finds from Western, Central, and Southern Europe, with an emphasis on the 12^th and 13^th Centuries. The significance of this volume of evidence is examined, and an assessment of flails as a part of medieval culture and warfare is considered. Collectively, this would suggest that knowledge of flails as instruments of war and associated cultural connotations, if not their actual prevalence and use in warfare, was far more widespread across Europe this time period than has been previously estimated.