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Relevant bibliographies by topics / Arabic exegesis

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Academic literature on the topic 'Arabic exegesis'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Arabic exegesis"

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Razzaq, Dr Abdul, and Dr Zafar Iqbal. "تفسیرِ قرآن میں لغتِ عرب سے استشہاد کی حیثیت اور غلام احمد پرویز کے استدلالات کا تحقیقی جائزہ." ĪQĀN 3, no. 01 (February 1, 2021): 1–20. http://dx.doi.org/10.36755/iqan.v3i01.234.

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Principles of Quranic exegesis are illustration of Qur’an, gradually by Qur’an, Hadith, sayings of companions of holy prophet (SAW), Arabic literature, as well as rational reasoning. Study of Quranic commentaries reveals that, although, there is a consensus on these principles being used for Quranic exegeses but there are variations in understanding and application of these. In this context, the commentaries also differ from one scholar to other. One of these scholars is Ghulam Ahmad Pervaiz, author of Urdu exegesis of Qur’an, whose understanding and application of these principles completely differ from mainstream scholars. Pervaiz used the Arabic language and dictionary meanings as a basic source of Quranic exegeses, while other use it as secondary source. Similarly, Pervaiz rejected the principle of Quranic exegesis ‘illustration by Hadith’. This article discussed the validity and authenticity of Arabic language as a source of Quranic exegesis and Pervaiz’s application of it by disagreeing with mainstream scholars. Analysis made based on basic exegesis principles and historical traditional literature.

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Muhammad, Ghulam, and Dr Hafiz Muhammad Badshah. "Witnesses of poetry in two exegesis "Attibyan " and "qurtubi"." Journal of Islamic Civilization and Culture 3, no. 01 (July 17, 2020): 290–305. http://dx.doi.org/10.46896/jicc.v3i01.97.

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Poetry had a significance role in the Arab traditions that they used to give grave importance to poets as compared to speakers and leaders. Arabs had considered the poets as the defenders of their tribes and casts. Furthermore, it was a common praxis in Arabic tradition to celebrate the birth anniversaries of their prominent poets with dignity as the people of other tribes also used to pay commendations and aspirations on that occasions. The quotation of the well-known and specialist of Quranic sciences , Ibne Abbas , shows the emerging strength as he said , Arabic poetry may be helpful and useful to absorb and elucidate the meanings of the Quranic words. whith reference to this importance, many interpreters of the Qur'an seek help from arabic poetry to exegete the verses of the Holy Quran. Abū Ja'far Muḥammad Ibn Ḥasan Tūsī “995- 1067 AD” in his exegesis "Al-Tibbyan Fi Tasir al Quran " and " Imam Abu Abdullah Al-Qurtubi " , 1214 -1273 AD , in his exegesis "Jami’li-Ahkam" and "Al-Jami' li Ahkam al-Qur'an ", used many verses of Arabic poetry to interpret the verses of the Holy Quran.so in this reference, we will discuss in this article ; poetry and its importance promotion of " Istishhad " models of istishhad with Arabic poetry in two exegesis

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Goldstein, M. "'Arabic Composition 101' and the Early Development of Judaeo-Arabic Bible Exegesis." Journal of Semitic Studies 55, no. 2 (June 29, 2010): 451–78. http://dx.doi.org/10.1093/jss/fgq008.

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Humbert, Genevieve, and C. H. M. Versteegh. "Arabic Grammar & Qur'anic Exegesis in Early Islam." Studia Islamica, no. 82 (1995): 147. http://dx.doi.org/10.2307/1595588.

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Hayes, John L., and C. H. M. Versteegh. "Arabic Grammar and Qurʾānic Exegesis in Early Islam." Journal of the American Oriental Society 117, no. 4 (October 1997): 751. http://dx.doi.org/10.2307/606483.

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Bondarev, Dmitry. "Qur'anic Exegesis in Old Kanembu: Linguistic Precision for Better Interpretation." Journal of Qur'anic Studies 15, no. 3 (October 2013): 56–83. http://dx.doi.org/10.3366/jqs.2013.0114.

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The way the traditional Borno scholars represent Qur'anic Arabic in Old Kanembu testifies to their understanding of Arabic grammatical structures based on traditional grammatical treatises. The function of Old Kanembu is motivated by the grammatical module of tafsīr studies, which includes iʿrāb, ḥarf, naḥw and other related disciplines. However, the Borno ʿulamāʾ do not strictly adhere to Arabic linguistic theory and also exploit the distinctive linguistic properties of the Old Kanembu language. In its elaborated output form, tafsīr in Old Kanembu incorporates four explanatory levels: (a) morphosyntactic; (b) phrase by phrase / lexical; (c) sentential and (d) interpretative. Thus, it is built on two interrelated platforms: metalanguage (i.e. language designed for description of language) and exegesis (i.e. interpretation of the text). This combination makes Old Kanembu a very powerful ‘software’ with a solid foundation in the science of tafsīr, that allows its users to check their own knowledge of the Qur'an with the precision required by the Arabic grammatical sciences. In its basic grammatical format, Old Kanembu is a platform for the exegete who provides tafsīr in full format. Thus, Old Kanembu serves both grammatical and interpretative purposes perfectly.

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Ansari, Zafar Ishaq. "Scientific Exegesis of the Qur'an." Journal of Qur'anic Studies 3, no. 1 (April 2001): 91–104. http://dx.doi.org/10.3366/jqs.2001.3.1.91.

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Baljon, in his Modern Muslim Koran Interpretation: 1880–1960, (published in 1961), devoted a section to the scientific exegesis of the Qur'an. In the seventies, the authors of three other major works which are devoted to, or are at least concerned with, modern Qur'anic exegesis – al-Dhahabī, al-Sharqāwī and Jansen – also allocated substantial space to an exposition and analysis of this trend in their studies on Tafsīr especially in the modern period. This paper is a continuation of such studies. It takes note of this trend and covers, to some extent, the same ground that has already been covered by other scholars. It focuses, however, on the study of this trend roughly during the last quarter of a century. In view of the linguistic proficiency of the writer in Arabic, English and Urdu, the inquiry is mainly confined to the writings in these languages and focuses on the Arab world, South Asia and the English-speaking countries.

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Black, Deborah L. "Aristotle’s ‘Peri hermeneias’ in Medieval Latin and Arabic Philosophy: Logic and the Linguistic Arts." Canadian Journal of Philosophy Supplementary Volume 17 (1991): 25–83. http://dx.doi.org/10.1080/00455091.1991.10717262.

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In many fields within the history of medieval philosophy, the comparison of the Latin and Arabic Aristotelian commentary traditions must be concerned in large measure with the influence of Arabic authors, especially Avicenna and Averroes, upon their Latin successors. In the case of the commentary tradition on the Peri hermeneias, however, the question of influence plays little or no part in such comparative considerations. Yet the absence of a direct influence of Arabic philosophers upon their Latin counterparts does have its own peculiar advantages, since it provides an opportunity to explore the effects upon Aristotelian exegesis of the different linguistic backgrounds of Arabic and Latin authors.

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Baidowi, Ahmad. "PÉGON SCRIPT PHENOMENA IN THE TRADITION OF PESANTREN'S QUR’ANIC COMMENTARIES WRITING." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, no. 2 (July 29, 2020): 469. http://dx.doi.org/10.14421/qh.2020.2102-12.

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Relations that exist between the Qur'an and local traditions of society cause variations in the exegesis writing tradition. One of the reasons why there are variations is to make it easier for the public to understand the contents of the Qur'an. This is as happened in Javanese society, with the tradition of using the pégon script in exegesis writing. The pégon script is generally used by the Javanese as a medium for scientific transmission. Pegon script and pesantren is like the two sides of the coin that cannot be mutually separated. History shows, pégon becomes an important part in pesantren world civilization because the learning and intellectual works of pesantren are very dominant with the pégon tradition. This study uses a phenomenological approach as an effort to explain the phenomenon of the writing of the pégon in pesantren exegesis. This study concludes that the use of the pégon script in the writing of pesantren works such as Tafsir Al-Ibrīz fī Ma'ānī al-Qur'ān al-`Azīz by KH Bisri Mustafa, Al-Iklīl fī Ma`ānī al-Tanzīl by KH Misbah Mustafa Mustafa and Tafsir Al-Maḥallī by KH Mudjab Mahalli is not just a communication tool to convey the writer's message to the reader, however, more than that, it has educational functions in many ways. This can be seen in the use of the pégon script with the Gandul translation model. The use of the meaning of gandhul in the exegesis using pégon becomes a kind of Arabic-Javanese dictionary because the translation process uses the word for word model, so this makes it easier for Javanese people to understand the contents of the Qur'an. Besides that, the use of the pégon script in Javanese pesantren exegesis writing also functions as a medium for learning nahwu or Arabic grammatical system and also as a cultural identity of Javanese society.

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Musaddad, Asep. "Kemunculan Lingua Sacra dalam Sejarah al-Qur’an (Perspektif John Wansbrough)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 17, no. 1 (May 8, 2018): 25. http://dx.doi.org/10.14421/qh.2016.1701-02.

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The language of the Qur’an has long been disputed in the history of Qur’anic exegesis. It particularly related to the discourse of Arabic rhetoric and in turn has also sparked a considerable controversy especially in the context of “kalam” sectarianism (madhhab kala>mi>). John Wansbrough, a famous Western scholar, is one of those who paid much attention on the issue in his monumental work, Qur’anic Studies. The work is regarded as one of the exponents of the “historical-critical” study of the Quran that contains several key issues, including the intersection of the Qur’an with Arabic rhetoric discourse, which in turn is also responsible for the emergence of sacred sense in the two domains. Starting with Wansbrough’s key issues on Qur’anic Studies, this article provides a brief introduction to his thought about the emergence of the concept of the sacred language (lingua sacra) in the history of the Qur’an and some of the implications thereof.Keywords: John Wansbrough, lingua sacra, rhetorical exegesis, majaz.

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Dissertations / Theses on the topic "Arabic exegesis"

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Faultless, Julian. "The prologue to John in Ibn al-Tayyib's Commentary on the Gospels." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273157.

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Batten, Rosalind. "The Arabic commentaries on the Hippocratic Aphorisms : Arabic learned medical discourse on women's bodies (9th-15th cent.)." Thesis, University of Manchester, 2018. https://www.research.manchester.ac.uk/portal/en/theses/the-arabic-commentaries-on-the-hippocratic-aphorisms-arabic-learned-medical-discourse-on-womens-bodies-9th15th-cent(9fff8291-59bd-48ef-9d18-3254d25cd985).html.

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This thesis will probe selected Arabic commentary material on the Hippocratic Aphorisms. The aim is, first, to shed light on the development of Arabic medical commentary; second, to draw attention to issues of continuity and change in medical ideas and debates; third, to shed light on wider debates about women and medicine in the medieval world. Due to limitations on space, the main focus is on the second point. The sample of Arabic commentary material investigated here relates to Aph. 5. 31, Aph. 5. 35 and Aph. 5. 48. The material is situated within the wider context of the Islamic scientific commentary genre. The Arabic material is taken from the preliminary online edition now available due to the culmination of the Project on the Hippocratic Aphorisms (2012-2017) led by Peter Pormann at the University of Manchester.

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Frankel, David Harry. "Studies in Saadiah Gaon's Arabic Translations." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338315987.

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Chiabotti, Francesco. "Entre soufisme et savoir islamique : l'oeuvre de ῾Abd al-Karīm al-Qushayrī (376-465 / 986-1072)." Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM3096.

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La présente étude veut représenter un essai de synthèse des aspects les plus remarquables de la production littéraire et du rôle dans l'histoire du soufisme du maître soufi et théologien khorassanien Abū l-Qāsim ῾Abd al-Karīm b. Hawāzin al-Qushayrī (376-465/ 986-1072). Trois axes principaux sont développés : la vie de Qushayrī et la dynamique de diffusion de son oeuvre, l'analyse du corpus qushayrien (étude des manuscrits et état de l'édition), les aspects les plus remarquables de sa doctrine. L'idée principale qui guide ce travail est la saisie de la relation qu'on aperçoit, dans l'oeuvre de Qushayrī, entre le soufisme et les différents savoirs islamiques. Quelle est la véritable nature de cet « effet miroir » que Qushayrī opère entre le savoir exotérique et la connaissance ésotérique propre au soufisme ? Dans quelle mesure Qushayrī innove et dans quelle mesure peut-on le considérer comme un « transmetteur fidèle » d'un patrimoine à la fois spirituel et savant dont il se veut l'héritier ? Après la redéfinition de la relation soufisme-savoir, notre deuxième objectif est de jeter une nouvelle lumière sur «Qushayrī le maître», un maître que les sources plus anciennes appellent ustādh imām, savant et religieux à la fois. Par delà le souci normatif qui traverse l'oeuvre qushayrienne, n'en demeure pas moins un appel au voyage et au dépassement vers la connaissance de Dieu. Comme le dit le maître soufi Dhū l-Nūn l'Egyptien d'après la Risāla de Qushayrī, « tout ce que tu peux concevoir dans ton imagination, Dieu est différent de cela »
This dissertation is the first monograph on the life and work of the immensely influential Nishapuri Sufi and theologian ʿAbd al-Karīm b. Hawāzim al-Qushayrī (376-465/986-1072). On the basis of unpublished manuscripts and textual marginalia (isnāds, ijāzas and colophons) as well as recently published critical editions, the present study has three primary research nodes: 1) Qushayrī's formation as a thinker and the dynamics that made for the successful diffusion of his work; 2) the Qushayrian corpus (a survey of extant manuscripts, editions and secondary scholarship); and 3) the most important aspects of Qushayrī's project. A number of important questions will be pursued, including: How should we understand the interplay between exoteric and esoteric knowledge that pervades Qushayrī's writings? To what extent does Qushayrī redefine the spiritual and scholarly traditions he inherited, and how does he conceive of his role as transmitter? Finally, this study addresses the role of Qushayrī as a spiritual master. Questioning previous assumptions as to the ways in which Qushayrī's spiritual influence was propagated, I demonstrate that Qushayrī emerged as a charismatic spiritual master in his own lifetime, directly establishing a Sufi-scholarly tradition that our sources term Qushayriyya

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Aiblu, Salem. "L’influence de la doctrine chafi'îte sur Abû Hayyan al-Nahwî dans son commentaire Tafsîr al-Bahr al-Muhît." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20004/document.

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Ce travail porte sur l’influence doctrinale d’al-ŠâfiÝî sur Abû Íayyân al-naÎwî, dans son grand commentaire du Coran intitulé : Tafsîr al-BaÎr -al-MuÎîÔ. Pour comprendre sa démarche herméneutique, nous consacrons une partie importante à sa vie et à sa production intellectuelle. Nous étudions l’œuvre exégétique d’Abû Íayyân : nous démontrons comment sa méthode d'analyse et sa conception de la langue arabe et du Coran sont influencées par Al-ŠâfiÝî et son école juridique. Nous approfondissons les aspects sémantiques, lexicaux et grammaticaux de son analyse exégétique, et traitons aussi des phénomènes de polysémie, de synonymie et de mots à sens opposé. Nous abordons également la conception et les apports d' Abû Íayyân dans le domaine de la rhétorique, de la métonymie, de la sémantique grammaticale (Ýilm al- maÝânî) et de la science des ornements du discours (Ýilm al- badîÝ)
This research deals with al-ŠâfiÝî's influence upon Abû Íayyân al-naÎwî 's doctrine, in his Great Commentaries of the Holy Quran entitled : Tafsîr al-BaÎr -al-MuÎîÔ. We understand his hermeneutic approach through an extensive analysis of his life and of his intellectual creation. We study Abû Íayyân's exegetical works : we show how far his analytic process and his conception of the Arabic language and of the Holy Quran are influenced by al-ŠâfiÝî and his juridic school of thought. We scrutinize the semantic, lexical and grammatical components of his approach, including polysemous, synonymous and opposite words. We analyse Abû Íayyân's conception and contribution in the fields of rhetoric, metonymy, grammatical semantics (Ýilm al- maÝânî) and in the science of ornemental speech (Ýilm al- badîÝ)

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Lane, Andrew N. "Abd al-Ghani al-Nabulusi's (1641-1731) commentary on Ibn Arabi's 'Fusus al-Hikam' : an analysis and interpretation." Thesis, University of Oxford, 2001. https://ora.ox.ac.uk/objects/uuid:533fc636-91c8-42fd-a40b-ac9771ad591c.

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This thesis is an analysis and interpretation of six chapters from al-Nabulusi's commentary. One of these is an account of his intentions for writing the commentary and the other five are commentaries on parts of the Fusus al-hikam. These chapters chosen from al-Nabulusi's commentary treat important subjects in the Fusus al-hikam which exemplify Ibn 'Arabi's thought particularly well. They are concerned with certain issues which were perceived to have a special importance in the Islamic religious tradition. One issue, for example, is that of Pharaoh's profession of faith which was a prominent subject of debate and discussion in Islamic literature. Ibn 'Arabi's position on this was severely criticised by many. The thesis argues that there are four ways in which to appreciate the commentary's intellectual and religious outlook: first, with respect to its approach to Ibn 'Arabi's ideas; second, with respect to its use of Qur'an and hadith in the specific context of developing an independence from Ibn 'Arabi's thought and in the general context of Qur'anic exegesis; third, in its use of language, narrative and metaphor, finally, in its legal approach towards the issue of Pharaoh's faith evincing arguments similar to those of Ibn 'Arabi, but not identical, and, like Ibn 'Arabi, adopting positions different from those of the wider Islamic religious tradition. The thesis demonstrates that the commentary's significance can be appreciated in two historical contexts: the anti-Ibn 'Arabi tendency manifest in late 17^th century Damascus; and the enduring tradition of polemics surrounding Ibn 'Arabi's thought.

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Letchford, Roderick R., and rletchford@csu edu au. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." The Australian National University. Faculty of Arts, 2002. http://thesis.anu.edu.au./public/adt-ANU20030917.151913.

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The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such conflicts afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the kingdom of God. Indeed, kingdom of God formed the very foundation of Jesus preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.

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Abdel, Jalil Mohamed ali. "Approche polysémique et traductologique du Coran : la sourate XXII (Al-Hajj [le pèlerinage]) comme modèle." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0348.

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La tradition musulmane rapporte que l’une des caractéristiques les plus fondamentales du Coran est qu’il est un texte polysémique par excellence (ḥammāl dhū wujūh, porteur de plusieurs visages). Si le Coran est polysémique et que ses exégèses ne sont que des lectures possibles, il s’ensuit que ses traductions en sont également autant de lectures possibles et complémentaires. L’accumulation des traductions contribue ainsi à exprimer la polysémie du texte d’origine, même si ces traductions, dans leur diversité, restent en deçà de la diversité des exégèses.La thèse prend la sourate Al-Ḥajj comme exemple de cette problématique. Elle est articulée autour de deux axes de recherche :I. une étude de la polysémie du texte de départ.II. une étude de la polysémie du texte d’arrivée qui montre comment la traduction réduit et/ou modifie la polysémie.Le corpus est constitué de 18 traductions représentatives de toutes les tendances et de toutes les périodes de l’histoire de la traduction française du Coran depuis 1647 jusqu’à 2010.Constituant un espace clos qui évolue indépendamment de l’exégèse vers plus de littéralité, les traductions se rejoignent, se complètent, reflètent dans leur diversité avec légère modification une grande partie de la polysémie réunie et concentrée dans le texte de départ mais sporadique, éparse et dispersée dans les traductions
According to Islamic tradition, one of the core characteristics of the Quran is that it is a polysemic text par excellence (ḥammāl dhū wujūh, bearer of several faces). To say that the Quranic text is polysemic implies that its various exegeses are as many possible readings of it, which implies in turn that its translations are also as many readings that complete each other. The accumulation of translations is thus another expression of the polysemy of the original text, even if the diversity of these translations does not match that of the exegeses.The thesis deals with the analysis of the Surah of Al-Ḥajj and it is based on two research axes:I. a study of the polysemy of the original text (Surah of Al-Ḥajj).II. A study of the polysemy of the final text (18 French translations) to show how translation reduces and/or modifies polysemy. The corpus of translations (18 translations) covers all the periods of the history of the translation of the Koran from 1647 until 2010 in order to see the evolution of the translation of the Koranic text.As a closed space that evolves independently from exegesis to more literality, the translations meet and complement each other, reflecting in their diversity with slight modification a large part of the polysemy united and concentrated in the original text but sporadic, sparse and Dispersed in the translations

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Moreno, Cyrille. "Analyse littérale des termes dîn et islâm dans le Coran : dépassement spirituel du religieux et nouvelles perspectives exégétiques." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC042/document.

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Notre recherche examine du point de vue théorique et critique l’herméneutique contemporaine et montre que toute compréhension d’un texte n’est pas nécessairement une interprétation. Notre étude modélise ensuite une approche textuelle non-herméneutique et le concept novateur de sens littéral, puis propose une méthodologie rationnelle dite Analyse Littérale du Coran permettant la résolution intratextuelle dudit sens littéral dans le Coran par le Coran. Cet algorithme prend en compte la totalité des éléments sémantiques et des rapports intratextuels et intertextuels ainsi que les limites de la mise en jeu de ces derniers. Nous avons alors réalisé l’analyse exhaustive des termes-clefs dîn et islâm dans le Coran. Les résultats obtenus diffèrent radicalement des productions connues et, outre les implications sur l’histoire du Coran et de ses liens réels avec l’Islam, ils mettent en évidence d’inédits paradigmes d’une théologie coranique inclusive et de nouvelles perspectives exégétiques
Our research examines from a theoretical and critical point of view the contemporary hermeneutics and shows that all comprehension of a text is not necessarily an interpretation. Our study then models a textual non-hermeneutic approach and the innovative concept of the literal meaning and then proposes a rational methodology called The Literal Analysis of the Qur’ân allowing the intratextual resolution of this literal meaning in Qur’ân by the Qur’ân. This algorithm takes into account the totality of the semantic elements and the intratextual and intertextual relations as well as the limits of involving the latter. We have then made a comprehensive analysis of the key terms dîn and islâm in the Qur’ân. The results radically differ from known productions and, besides the implications on the history of the Qur’ân and its real ties with Islam, they reveal novel paradigms of an inclusive qur’anic theology and a new exegetical perspective

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Abdel, Meguid Noha. "Rhétorique du texte traduit et interprétation[s] du sens : application sur une sourate du Coran dans les traductions de Régis Blachère et Jacques Berque." Phd thesis, Université de la Sorbonne nouvelle - Paris III, 2011. http://tel.archives-ouvertes.fr/tel-01066280.

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Notre étude s'inscrit dans le cadre de l'analyse stylistique des textes ainsi que dans celui de la critique des traductions, Le corpus de notre recherche est constitué de la sourate AI- Baqara. Formée de 286 versets, la sourate AI-Baqara est la plus longue de tout Le Coran: cette longueur nous permet d'examiner les différents traits stylistiques distinguant le texte coranique. La confrontation du texte arabe (texte source) avec ses deux traductions françaises nous permet d'examiner les différents problèmes de traduction dus à la différence des deux systèmes linguistiques français et arabe, à la différence des cultures. Notre objectif est d'établir une étude analytique --critique basée sur une approche stylistique du texte arabe ainsi que de ses deux versions françaises dans une tentative de répondre aux questions suivantes: dans quelle mesure les traducteurs pourront-ils rendre la diversité des stratégies rhétoriques qui sont mises en œuvre dans la sourate en question tout en respectant le génie et les contraintes de la langue réceptrice? Quels sont les procédés de traduction auxquels ils recourent afin de surmonter les divers obstacles qui entravent le processus de traduction? Enfin, à quel degré la transmission ou la perte de la valeur rhétorique aura-t-elle un impact sur la réception des énoncés? Par là, notre étude se veut doublement comparative puisqu'il s'agit, d'une part, de réfléchir sur les traits stylistiques caractérisant le texte source ainsi que sur les différents procédés linguistiques employés pour les rendre. Notre thèse sera composée de deux parties comportant chacune trois chapitres. Nous étudions dans la première partie certains éléments conférant au texte sa "rythmique" : le premier chapitre traitera des divers faits prosodiques; le deuxième des différentes formes de répétition; le troisième des divers aspects que revêt la dérivation. La deuxième partie étudie les figures de comparaison et d'analogie: dans le premier chapitre, nous abordons la "comparaison", dans le deuxième, certaines formes particulières de comparaison comme la "parabole" par exemple, et dans le troisième, les tropes comme "la métaphore". Notre objectif est de mettre en relief la fonction "poétique" du langage.

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Books on the topic "Arabic exegesis"

1

Versteegh, C. H. M. Arabic grammar and Qur'anic exegesis in early Islam. Leiden: E.J. Brill, 1993.

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The vernacular Qur'an: Translation and the rise of Persian exegesis. Oxford: Oxford University Press, 2012.

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Karaite exegesis in medieval Jerusalem: The Judeo-Arabic Pentateuch commentary of Yūsuf ibn Nūḥ and Abū al-Faraj Hārūn. Tübingen: Mohr Siebeck, 2011.

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Goldstein, Miriam. Karaite exegesis in medieval Jerusalem: The Judeo-Arabic Pentateuch commentary of Yūsuf ibn Nūḥ and Abū al-Faraj Hārūn. Tübingen: Mohr Siebeck, 2011.

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Strangers in the land: The Judaeo-Arabic exegesis of Tanhum ha-Yerushalmi on the books of Ruth and Esther. Jerusalem: Hebrew University Magnes Press, 2010.

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Bridger, J. Scott. Christian exegesis of the Qurʼān: A critical analysis of the apologetic use of the Qurʼan in select medieval and contemporary Arabic texts. Eugene, Oregon: Pickwick Publications, 2015.

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Bosē, Mairē. Hē diethnēs asphaleia ston metapsychropolemiko kosmo: Hoi aravikes exegerseis kai hē periptōsē tēs Syrias. Varē Attikēs: Ekdoseis Poiotēta, 2014.

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1887-, Baumgartner Walter, Richardson, M. E. J. 1943-, and Stamm Johann Jakob 1910-, eds. The Hebrew and Aramaic lexicon of the Old Testament. Leiden: E.J. Brill, 1994.

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Köhler, Ludwig Hugo. The Hebrew and Aramaic lexicon of the Old Testament. Leiden: Brill, 2001.

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1887-, Baumgartner Walter, Stamm Johann Jakob 1910-, and Ben-Ḥayyim Zeev 1907-, eds. Hebräisches und aramäisches Lexikon zum Alten Testament. 3rd ed. Leiden: Brill, 2004.

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Book chapters on the topic "Arabic exegesis"

1

Sáenz-Badillos, Angel. "Some Minutiae of Raymond Scheindlin’s Job Translation in Light of Medieval Hebrew Exegesis, Philology, and Poetry." In Studies in Arabic and Hebrew Letters in Honor of Raymond P. Scheindlin, edited by Jonathan P. Decter, 155–74. Piscataway, NJ, USA: Gorgias Press, 2007. http://dx.doi.org/10.31826/9781463213770-012.

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"43. III. Exegesis." In Jewish Arabic Literature, 339–42. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463213589-043.

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"Index of Judeo-Arabic Commentators." In Jewish Biblical Exegesis from Islamic Lands, 364–66. SBL Press, 2019. http://dx.doi.org/10.2307/j.ctvrs8z1w.30.

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Habib, Joseph. "Qere and Ketiv in the Exegesis of the Karaites and Saadya Gaon." In Semitic Languages and Cultures, 281–330. Open Book Publishers, 2020. http://dx.doi.org/10.11647/obp.0207.08.

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Joseph Habib examines the attitudes of medieval Karaite exegetes and Saadya Gaon with regard to the qere and ketiv in the Masoretic Hebrew Bible on the basis of their commentaries and Arabic translations. Habib presents clear evidence that both Saadya and various Karaite exegetes relied on qere as well as ketiv for their exegesis. He shows that the main motivation to use one or the other as the basis of interpretation is harmonization with parallel verses.

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"Major Judeo-Arabic Commentators (Ninth– Twelfth Centuries)." In Jewish Biblical Exegesis from Islamic Lands, 1–4. SBL Press, 2019. http://dx.doi.org/10.2307/j.ctvrs8z1w.5.

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Hasson, Rachel. "A Judeo-arabic Manuscript by an Unnamed Author:." In Jewish Biblical Exegesis from Islamic Lands, 183–92. SBL Press, 2019. http://dx.doi.org/10.2307/j.ctvrs8z1w.17.

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"THE ORIGIN OF ARABIC GRAMMATICAL TERMINOLOGY: CONCLUSIONS." In Arabic Grammar and Qur’ānic Exegesis in Early Islam, 191–206. BRILL, 1993. http://dx.doi.org/10.1163/9789004348363_007.

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"Christian Exegesis and Apologetic Use of the Qur’ān in Select Medieval Arabic Texts." In Christian Exegesis of the Qur'an, 65–104. The Lutterworth Press, 2016. http://dx.doi.org/10.2307/j.ctt1cgf1kb.7.

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"Christian Exegesis and Apologetic Use of the Qur’ān in Select Contemporary Arabic Texts." In Christian Exegesis of the Qur'an, 105–28. The Lutterworth Press, 2016. http://dx.doi.org/10.2307/j.ctt1cgf1kb.8.

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"Quranic Exegesis as Poetry Anthology: Heavenly Wine in the Exegesis and Fictive Maqāmas of Ibn Nāqiyā (d. 485/1092)." In Approaches to the Study of Pre-Modern Arabic Anthologies, 229–64. BRILL, 2021. http://dx.doi.org/10.1163/9789004459090_010.

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