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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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Busic, Jason. "Religious Identity, Language, and Exegesis: The Mozarabs and an Arabic Gospel." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 46, no. 2 (2018): 5–31. http://dx.doi.org/10.1353/cor.2018.0001.
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Shehadeh, Haseeb. "Some reflections on the Arabic translation of the Samaritan Pentateuch." Nordisk Judaistik/Scandinavian Jewish Studies 14, no. 1 (January 1, 1993): 36–44. http://dx.doi.org/10.30752/nj.69496.
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The various Arabic translations of the Bible, Rabbinic, Karaite, Samaritan and Christian, are a vivid witness to the fact that the Bible has remained firmly roots to the civilization of the Middle East. These religious communities, with the exception of the Karaites, lived before the advent of Islam in the 7th century and continued all to exist until the present day. These religious communities called by Islamic law the people of the book, had gradually been arabicized by the end of the 11th century. The Samaritans had been speaking and writing Arabic without interruption for about a dozen of centuries. Their Arabic version of the Pentateuch is undoubtedly an important source for a better understanding of their concepts and beliefs, of their medieval exegesis and of their Aramaic and Arabic dialects.
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Monferrer-Sala, Juan. "From Greek into Arabic; Some Notes About Translation and Exegesis in a 13th Cent. Christian-Arabic Work." Journal of Medieval and Islamic History 3, no. 3 (December 1, 2003): 13–24. http://dx.doi.org/10.21608/jmih.2003.152426.
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Decter, Jonathan. "The Jewish Ahl al-Adab of al-Andalus." Journal of Arabic Literature 50, no. 3-4 (November 11, 2019): 325–41. http://dx.doi.org/10.1163/1570064x-12341390.
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Abstract This article studies the use of adab and related terminology among medieval Jewish authors with particular attention to shifts in cultural and religious sensibilities, matters of group cohesion and self-definition, and the contours of adab discourse across religious boundaries. The article demonstrates that, although Jews in the Islamic East in the tenth century internalized adab as a cultural concept, it was in al-Andalus that Jews first self-consciously presented themselves as udabā. The article focuses on works of Judeo-Arabic biblical exegesis, grammar, and poetics as well as Hebrew poetry composed after the style of Arabic poetry.
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Razali, Muhammad Syahrial. "RASIONALITAS ALQURAN DALAM TAFSIR AN-NUR: STUDI PENAFSIRAN SURAH AL-NISÂ’ [4]: 1." MUTAWATIR 6, no. 1 (February 6, 2018): 179–205. http://dx.doi.org/10.15642/mutawatir.2016.6.1.179-205.
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The Islamic scholars seems to impose the “discriminative” standard over the exegesis sanad (chain of narrators), where they accepts it loosely without restricted requirements as applied in ḥadîth sanad. It is basically caused by the character of Qur’an itself as revealed in Arabic language, which is naturally resulting in the domination of reasoning (‘aql) in interpreting and explaining its meanings (rational exegesis). But the problem here is when some rationalists scholars easily refused the authentic ḥadîth just because it is in contrary to their reasoning or principles, even though the ḥadîth undoubtedly has a significant role in interpreting the Qur’an. This paper attempts to analyze the exegesis thought of Teungku Muhammad Hasbi as appeared in his book of tafsir named “Tafsir An-Nur” through his explanation of the first verses of surah al-Nisâ’; and to know to what extend his thought was influenced by rationalists. By using an analytical method, this research found that the thought of Teungku Muhammad Hasbi was influenced by rationalist scholars in interpreting the Qur’an because of deep relationship established between him and them
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Misbakhudin, Misbakhudin. "AL ITTIJAHAT AL MUNHARIFAH FI AT TAFSIR LI BADLI ASHAB AL MADZAHIB AL NAHWIYYAH WA BADL MAN YAJHALUNA QAWAID AL LUGHAH AL ARABIYYAH FI NADHAR MUHAMMAD HUSAIN AL DZAHABIY." ALSINATUNA 2, no. 2 (June 1, 2017): 208. http://dx.doi.org/10.28918/alsinatuna.v2i2.972.
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One of the most precious achievement in qur’anic studies was the book of Al-Ittijâhât al-Munharifah fî al-Tafsîr: Dawâfi’uha wa Daf’uha written by A great Islamic scholar, Muhammad Husein al-Dzahabî. He was succeeded in discussing several issues of corruptions of the exegesis of the holy Qur’an. This article is aimed to explain and to describe his analysis toward several corrupted linguist interpretations in their originations and such corrupted linguistic interpretations of the holy Qur’an which are ignoring Arabic structures and grammers
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Naguib, Shuruq. "The Hermeneutics of Miracle: Evolution, Eloquence, and the Critique of Scientific Exegesis in the Literary School oftafsīr. Part I: From Muḥammad ʿAbduh to Amīn al-Khūlī." Journal of Qur'anic Studies 21, no. 3 (October 2019): 57–88. http://dx.doi.org/10.3366/jqs.2019.0399.
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One of the earliest and more enduring modern critiques of scientific exegesis of the Qur'an (al-tafsīr al-ʿilmī) emerges out of the literary school of tafsīr. First advanced by Amīn al-Khūlī in the 1930s and later elaborated by Bint al-Shāṭiʾ, the main premise of their critique is that, first and foremost, a modern hermeneutic appropriate for the Qur'an's textuality must develop from the linguistic and literary traditions of Arabic. This paper focuses on al-Khūlī, situating his critique in the broader context of Muḥammad ʿAbduh's hermeneutic legacy. First, it examines ʿAbduh's reconfiguration of the premodern conception of the Qur'an's miraculousness, and its impact on al-Khūlī's efforts to renew a literary-aesthetic appreciation of the Qur'an's miracle and experiment with the notion of its extraordinary psychological effect. Secondly, based on an enquiry into a number of his writings, the paper demonstrates that al-Khūlī's approach also reflects a faithful espousal of ʿAbduh's ideas about science, and that his literary contribution to the question of the Qur'an's miracle is emphatically configured through a scientific—primarily evolutionary—outlook. In the course of the paper, it becomes apparent that even al-Khūlī's critique of scientific exegesis is largely derived from his evolutionary epistemology. The main contention of this paper is that al-Khūlī's commitment to science was philosophical, but his critique of scientific exegesis was methodological. And it is only by interrogating these aspects of his thought together that we come to understand the underlying hermeneutic assumptions which inform his objections to scientific exegesis.
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Versteegh, Kees. "Extended grammar: Malay and the Arabic tradition." Histoire Epistémologie Langage 42, no. 1 (2020): 13–31. http://dx.doi.org/10.1051/hel/2020006.
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Throughout history, a number of languages have achieved the status of learned language, i.e., a language included in the curriculum of an educational system without yielding any communicational benefits. In large parts of the Islamic world, Arabic was (and still is) such a learned language. Acquisition of the learned language took place through the memorization of texts, with instruction and/or translation in vernacular languages. The vernacular languages themselves were not deemed to be in need of grammatical description, which explains why grammars for them were late to be developed. The present paper focuses on Malay, the lingua franca of choice in Southeast Asia for both Muslim missionaries and British and Dutch colonial administrators, while serving as the auxiliary language in the Islamic curriculum. The first grammars of Malay were published by the British and Dutch. Malay grammars written by native speakers did not make their appearance until the nineteenth century. Their main representative is Raja Ali Haji (d. probably 1873). In his Bustān al-kātibīn, he used the grammatical framework of Arabic grammar for a grammatical sketch of Malay, using in part the Malay terminology that had been developed in traditional education for the study of Arabic grammar and Qurˀānic exegesis.
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Monferrer-Sala, Juan Pedro. "An Early Fragmentary Christian Palestinian Rendition of the Gospels into Arabic from Mār Sābā (MS Vat. Ar. 13, 9th c.)." Intellectual History of the Islamicate World 1, no. 1-2 (2013): 69–113. http://dx.doi.org/10.1163/2212943x-20130105.
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Our aim in the present paper is to show that the translator of the oldest portions of the Gospels preserved in MS Vat. Ar. 13 used at least two texts, Greek and Syriac. Our analysis is based exclusively in the fragment represented by Matthew 11:1–19. According to our analysis of the translation strategies adopted by the Melkite translator the Greek text was used as the base text for the translation into Arabic. At the same time, the Syriac text/s was/were consulted for revising the previous translation made from Greek, a task which may have taken place during the very translation process. As we shall attempt to show in the present paper the revision made through Syriac text/s, together with the exegesis added by the translator, influenced the final Arabic version in some concrete parts of the texts.
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Fraenkel, Carlos. "Philosophy and Exegesis in al-Fârâbî, Averroes, and Maimonides." Dossier 64, no. 1 (July 31, 2008): 105–25. http://dx.doi.org/10.7202/018536ar.
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Abstract Maimonides and Averroes shared in many respects a philosophical-religious outlook and have been described as disciples of al-Fârâbî, the founder of the school of Arabic Aristotelianism (falsafa). At first view, however, their legacy could hardly be more different : while Averroes wrote almost only commentaries on Aristotle, Maimonides did not write a single work that, strictly speaking, falls into a traditional philosophical genre. He is, on the other hand, a prominent commentator as well — only that instead of explicating Aristotle, he comments on the Law of Moses. The main question I address in this paper is whether this strikingly different relation to philosophy and exegesis in Averroes and Maimonides can be explained as two ways of implementing a conceptual framework established by al-Fârâbî. I first examine al-Fârâbî’s project, which I suggest is determined by a twofold task : to take up and continue the project of ancient philosophy and to define its place in a society in which the authority of the divine Law is undisputed. Then I argue that while Averroes’ work can on the whole be understood as continuing al-Fârâbî’s project, this is only in a qualified way true for Maimonides who in part creatively transforms al-Fârâbî and in part relies on premises that can clearly not be derived from al-Fârâbî. Maimonides’ position on philosophy and exegesis is in important respects different from the standard position of the falâsifa — and this had far-reaching implications for later medieval Jewish philosophy.
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Al-Kharabsheh, Aladdin, and Khalid Houji. "On the translatability of Qur’anic pun." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 17, no. 2 (December 3, 2019): 127–48. http://dx.doi.org/10.1075/forum.18017.kha.
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Abstract This paper explores the translatability of Qur’anic pun. With reference to a phalanx of authoritative Qur’anic exegetes and three leading Qur’anic translations, and by drawing on ʿAtīq’s (1985) taxonomy of Arabic pun, and Delabastita’s (2004) model of pun translation, the study examines a four-fold classification of pun: (1) abstract pun, (2) immediate-meaning-oriented pun, (3) far-meaning-oriented pun, and (4) aided pun. Given the semantic indirectness and sophistication immanent in punning, it is argued that Qur’anic pun, as a rhetorical device, is quite thorny from a translational standpoint. The study reveals that three out of nine translation strategies have been used: the literal strategy, the manipulative strategy, and the situational strategy. The literal strategy capitalizes on the immediate meaning, and ‘auctions off’ or ‘pulverizes’ the punning meaning, which, subsequently, may result in incommensurate translation damage. The situational strategy involves adding, for the entire translation, a descriptive word or phrase between brackets, and the manipulative strategy advocates text-in-context perspective. The study wraps up with a proposal for the interpretive strategy, which hinges upon exegesis-driven paraphrasing. This particular translation strategy has a greater emancipatory potential.
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Ali, Watad. "A Linguistic Issue In By NafīS AL-Dīn Abū L-Faraj Ibn Al-Kaṯār (Thirteenth Century)." Journal of Semitic Studies 65, no. 2 (September 1, 2020): 531–48. http://dx.doi.org/10.1093/jss/fgaa018.
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Abstract The treatise by Nafīs al-Dīn Abū l-Faraj Ibn al-Kaṯār, also known as Shams al-Ḥukamā, active circa the end of the thirteenth century CE, is written in Middle Arabic in the Arabic script. Verses of the Torah and quotes from Samaritan religious poems are written in Samaritan Hebrew letters. The treatise is extant in a number of Samaritan manuscripts kept in various libraries in Israel and abroad. While the title of this work is , its contents encompass numerous topics in a variety of fields: linguistics, exegesis, religious law and more. Among the linguistic issues it addresses, for example are topics in phonology, morphology, syntax and semantics. The present article discusses two interrelated linguistic issues in phonology and morphology, the first dealing with the conjugation of irregular verbs: the phonological discussion focuses on the concept of ‘iwaḍ (compensation) and in morphology we discuss I/y verbs and, by the way, also I/n verbs. In addition, I examine this work's affinities with the grammatical theories expounded by the Samaritan grammarian Ibn Mārūṭ and the rabbinic grammarian Yehuda Ḥayyūj.
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Mayer, Toby. "The Cosmogonic Word in al-Shahrastānī’s Exegesis ofSūrat al-Baqara." Journal of Qur'anic Studies 16, no. 2 (June 2014): 1–41. http://dx.doi.org/10.3366/jqs.2014.0147.
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The higher thought of al-Shahrastānī (d. 548/1153) is revealed in all its idiosyncrasy and richness in his last work, the incomplete Qur'an commentary, Mafātīḥ al-asrār. Despite his fame as a neo-Ashʿarī thinker, his commentary's interpretive system strongly incorporates Ismāʿīlī features, along with vital Ashʿarī and Avicennan influences. This article focuses on discussions within his commentary on Sūrat al-Baqara, which are related to the theme of God's Command (al-amr) – simultaneously the author's cosmological and epistemological linchpin. Initially, his response to the key questions in the ‘theology of the Qur'an’ is presented, namely, (1) how might the scripture's inimitability for human beings be established, thus its transcendental origin, and (2) what is the scripture's precise relation with that transcendental origin, i.e., the problem of ‘inlibration’, and whether the Qur'anic text is to be viewed as a historical entity or as above time? It emerges that, notwithstanding his keen interest in historical inquiries into the text's canonisation and language, he takes it to be a substantial portal to the entire Realm of the Command (ʿālam al-amr), which is a kind of ‘pre-geometry’ for the cosmos (ʿālam al-khalq). With this premise, al-Shahrastānī invokes a highly systematic ‘lettric’ cosmogonic theory. In this theory, the instrument by which the universe enters existence is taken to be a kind of hyper-language, thought of on the model of the 28 Arabic letters. The details of this system are demonstrably Ismāʿīlī, such as its allusion to a heptadic paradigm of hiero-history. Lastly, the vital cosmological function of translating the graphemic and verbal realities of the Realm of the Command into creational entities and events is attributed to the angelic hierarchies.
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Woodward, Mark R. "Textual Exegesis as Social Commentary: Religious, Social, and Political Meanings of Indonesian Translations of Arabic Hadīth Texts." Journal of Asian Studies 52, no. 3 (August 1993): 565–83. http://dx.doi.org/10.2307/2058854.
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In social and political discourse in contemporary Indonesia, the use of hadīth texts serves social and political as well as more narrowly religious ends. Among the purposes of the translation and exegesis of Arabic texts are the definition of an ideal Islamic society and indications of the ways Indonesia falls short of this ideal. In a narrow sense, contemporary translations are examples of what Bernard Lewis (1988:92) calls the “authoritarian and quietist” mode of Muslim political thought because they refrain from calling for an Islamic state. But in the context of Indonesian political culture they approach what he terms the “radical activist” mode, and seek to reshape society, if not the state, in the image of the Qur’ān and hadīth.
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Thaver, Tehseen. "Encountering Ambiguity: Muʿtazilī and Twelver Shīʿī Approaches to the Qur'an's Ambiguous Verses." Journal of Qur'anic Studies 18, no. 3 (October 2016): 91–115. http://dx.doi.org/10.3366/jqs.2016.0251.
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Within the broader discipline of Qur'anic exegesis, the sub-genre of the mutashābihāt al-Qurʾān (the ambiguous verses of the Qur'an) is comprised of works dedicated to the identification and explication of those verses that present theological or linguistic challenges. Yet, the approach, style, and objective of the scholars who have written commentaries on the ambiguous verses are far from monolithic. This essay brings into focus the internal diversity of this important exegetical tradition by focusing on the Qur'an commentaries of two major scholars in fourth/eleventh-century Baghdad, al-Sharīf al-Raḍī (d. 406/1016) and Qāḍī ʿAbd al-Jabbār (d. 415/1025). Al-Raḍī was a prominent Twelver Shīʿī theologian and poet while ʿAbd al-Jabbār was a leading Muʿtazilī theologian during this period; al-Raḍī was also ʿAbd al-Jabbār's student and disciple. Through a close reading of their respective commentaries on two Qur'anic verses, I explore possible interconnections and interactions between Shīʿī and Muʿtazilī traditions of exegesis, and demonstrate that while ʿAbd al-Jabbār mobilised the language of Islamic jurisprudence, al-Raḍī primarily relied on early Islamic poetry and the etymology of the Arabic language. Methodologically, I argue against a conceptual approach that valorises sectarian and theological identity as the primary determinant of hermeneutical desires and sensibilities.
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Fazaluddin, Shafi. "Conciliation and Conflict in the Meccan and Medinan Qur'an: A Thematic Study of Suras 6 to 9." Journal of Qur'anic Studies 22, no. 3 (October 2020): 63–101. http://dx.doi.org/10.3366/jqs.2020.0440.
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Despite its important social implications, the subject of conciliation in the Qur'an remains an under-researched field of study. This article focuses on the relationship between conciliation and conflict in Suras 6 to 9, a section of the muṣḥaf in which two Meccan suras are followed by two Medinan suras. In assessing the importance of conciliation in the Qur'an, this article considers its pervasiveness, manifestations, emphasis, and coherent thematic development. The analysis utilises two influential commentaries, the premodern Arabic exegesis by al-Rāzī (d. 606/1209) and the contemporary Urdu exegesis by Iṣlāḥī (d. 1997) which, taken together, provide complementary linguistic and structural insight. I will argue that conciliation is emphasised firstly in the Meccan component through the exemplars of prophetic restraint and divine mercy, and the central notion of iṣlāḥ. Iṣlāḥ forms the central axis around which equilibrium is maintained in the divine world order, a process of divine education in the form of revelation and prophetic instruction, which prevents and contains disputes. Secondly, Medinan injunctions highlight the importance of unity and the sanctity of maintaining peace treaties, thereby supporting the Qur'anic principle of non-compulsion in faith. In the course of analysis it becomes clear that, even during conflict (which is subject to extensive restrictions), conciliation remains of paramount importance.
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Fredborg, Karin Margareta. "The Horatian Tradition in Medieval Rhetoric: From the Twelfth-Century “Materia” Commentary to Landino 1482." Rhetorica 38, no. 1 (2020): 32–56. http://dx.doi.org/10.1525/rh.2020.38.1.32.
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Horace's Art of Poetry supplied the medieval schools with the only available classical doctrines on fiction and poetry before Aristotle's Poetics became widely studied in the fifteenth century. Horace exercized both practical and theoretical influence on literary exegesis, and shaped medieval and early Renaissance doctrines of composition by discussing the very nature of fiction, narrative techniques, authorial roles, description of character and tone, including performance and reading of a text. The anonymous commentators as well as the Dante commentator Francesco da Buti (1395) were deeply influenced by the twelfth-century “Materia” Commentary, but also by the Arabic notion of an independent art of poetics, and remained in lively dialogue with the teaching of Ciceronian rhetoric of invention, disposition, elocution, and delivery.
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Mortel, Richard T. "Madrasas in Mecca during the medieval period: a descriptive study based on literary sources." Bulletin of the School of Oriental and African Studies 60, no. 2 (June 1997): 236–52. http://dx.doi.org/10.1017/s0041977x00036387.
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The madrasa as an institution dedicated to the teaching of one or more of the fourmadhhabs, or schools, of Sunni Islamic jurisprudence, often in conjunction with the ancillary Islamic sciences, including Arabic grammar, the study of quranic exegesis (tafsīr) and Prophetic Traditions (ḥadīth) alongside more secular disciplines such as history, literature, rhetoric, mathematics and astronomy, began to proliferate in the eastern Islamic lands from the fifth century/eleventh century, although its origins are traceable as far back as the early fourth/tenth century in eastern Iran. As the religion of Islam and its accompanying civilization spread into new territories, e.g., Anatolia, sub-Saharan Africa and the Indian subcontinent, the institution of the madrasa not only accompanied this diffusion but also lent it active support.
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Hassane, Moulaye. "Qur'anic Exegesis in Niger: A Songhay-Zarma Oral Commentary on Sūrat al-Baqara." Journal of Qur'anic Studies 15, no. 3 (October 2013): 184–205. http://dx.doi.org/10.3366/jqs.2013.0117.
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The city of Saayi (Say), Niger has played an important role in the regional development of Islam from the early nineteenth century onwards. This paper traces its history and the biography of the founder, using the available written and oral sources, while also describing its role as a contemporary religious centre. The Qur'an is commented on in local languages both in the context of traditional advanced religious education and in Ramaḍān. The intellectual sources, language and ritual dimensions of enunciation of these oral commentaries are analysed, as are the ceremonies specific to Ramaḍān. Although Say was founded by Fulfulde-speaking scholars, reflecting the general cultural and social evolution of the city and its area, for the past 50 years, the Qur'an commentary in the Friday mosque has been given in Songhay-Zarma. While these commentaries are essentially based on recognised Arabic ones, their language makes some reference to the images and concepts of local Songhay-Zarma culture. The linguistic features and substantive content of Songhay-Zarma oral tafsīr are illustrated by two excerpts, each presenting several verses of Sūrat al-Baqara: one is drawn from a full tafsīr collected in Say in 1968, at the initiative of the well-known statesman and man of letters Boubou Hama; the other was collected in the Zarma country in 1905–6.
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Mustaqim, Abdul. "The Epistemology of Javanese Qur’anic Exegesis: A Study of Ṣāliḥ Darat’s Fayḍ al-Raḥmān." Al-Jami'ah: Journal of Islamic Studies 55, no. 2 (December 15, 2017): 357–90. http://dx.doi.org/10.14421/ajis.2017.552.357-390.
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This article seeks to analyse the structure of the epistemology of Fayḍ al-Raḥmān, a Javanese Qur’anic-exegetical work by Ṣāliḥ Darat, a prominent Javanese ulama in the nineteenth century. It is the only Javanese Qur’anic-exegetical work (kitāb al-tafsīr) with the Sufi-esoteric interpretation (al-tafsīr al-ṣūfi al-ishārī). Yet, there has not been research discussing its epistemology of interpretation whereas it is significant to grasp its fundamental structure of thought. Employing historical-philosophical approach, this article argues that Fayḍ al-Raḥmān’s exegesis reflect the illuminative epistemology (‘irfāni) by which Ṣāliḥ Darat does not only explain the textual meaning (al-ma‘nā al-ẓāhir) but also the esoteric meaning (al-ma‘nā al-ishārī) of the Qur’an. In Ṣāliḥ Darat’s view, the relation of the two resembles the relation between spirit and body that cannot be separated. The esoteric interpretation thus constitutes revealing inner meanings of the Qur’an. According to Ṣāliḥ Darat, the ideal interpretation is to grasp both the textual and esoteric meaning of the Qur’an. With the Sufi-esoteric interpretation, Ṣāliḥ Darat truly intends to bridge the epistemological polemics between Muslim jurists (fuqahā’) who are inclined to the textual meaning and Sufi-philosophers who are inclined to the esoteric meaning. Besides, written in Arabic-pegon script, Ṣāliḥ Darat’s Fayḍ al-Raḥmān fortifies the Javanese cultural identity in the sense that Javanese Qur’anic exegesis have equal authority as Arabic Qur’anic exegesis. This also reflects the cultural strategy to oppose the policy of the Dutch colonialism that enforced the use of Latin alphabet on behalf of bureaucracy and correspondence at the time.[Artikel ini mendiskusikan tentang struktur epistemologi tafsir Fayḍ al-Raḥmān karya Ṣāliḥ Darat. Kitab tersebut merupakan satu-satu kitab tafsir berbahasa Jawa dengan corak tafsir sufi isyari. Namun demikian, selama ini belum ada riset-riset terdahulu yang mengkaji tentang isu epistemologi tafsirnya. Padahal, dengan mengkaji epistemologinya, kita akan memahami struktur fundamental pemikirannya. Dengan pendekatan historis-filosofis, artikel ini berargumen bahwa epistemologi tafsir Fayḍ al-Raḥmān mencerminkan epistemologi ‘irfāni (illuminasi) dengan corak tafsir sufi isyari. Ketika menafsirkan al-Qur’an, Ṣāliḥ Darat tidak hanya menjelaskan dimensi makna zahir ayat, tetapi juga makna batinnya. Baginya, relasi keduanya tidak dapat dipisahkan, ibarat tubuh dan ruh. Sehingga, penafsiran al-Qur’an menjadi lebih hidup dan mendalam. Penafsiran yang ideal ialah manakala mampu menangkap kedua makna tersebut secara sinergis. Dengan corak tafsir sufi isyari, Ṣāliḥ Darat sebenarnya ingin mendamaikan konflik epistemik antara kaum fuqaha’ yang hanya berorietasi pada makna zahir dan kaum sufi yang hanya berorientasi pada makna batin. Di sisi lain, penggunaan tulisan Arab-Pegon dalam kitab tafsirnya merefleksikan peneguhan identitas kultural Jawa bahwa tafsir berbahasa Jawa memiliki otoritas yang sama dengan tafsir-tafsir yang berbahasa Arab. Hal ini juga merupakan strategi kebudayaan untuk melawan kolonialisme Belanda yang ketika itu menginstruksikan agar menggunakan tulisan laitin dalam birokrasi dan surat-menyurat.]
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Sartori, Manuel. "Les rapports logico-sémantiques marqués par fāʾ en arabe." Quaderni di Studi Arabi 15, no. 1-2 (December 22, 2020): 5–46. http://dx.doi.org/10.1163/2667016x-15010203.
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Abstract When confronted with hypothetical systems in Arabic, one inevitably meets, at one time or another, a fāʾ between the protasis (p) and the apodosis (q). We do not fail to note, however, that its presence does not seem to indicate identical relationships between p and q. According to Larcher, for whom fāʾ has a unique role, that of a segmentator, this particle is the mark of a double break, formal and semantic: as soon as fa- is present there is no logical relation of implication between p and q, the logical relation possibly being of another nature. Within the framework of the global vision that he offers, Larcher then recognizes this particle with several semantic values (deductive, enunciative, justificative, oppositive). This article attempts to answer the question of whether the Arabic grammar recognizes also several semantic values attached to the segmentator fāʾ. Through the prism of this study of the history of Arabic grammar, it will be shown that at least two values are recognized in fāʾ: one, called fāʾ al-sababiyya, is easily recognized by the Arabic grammatical tradition and marks the relationship of logical implication where p induces q; the other, known as fāʾ al-taʿlīl, marks on the contrary something else and in particular, but not only, that it is in fact q which is the cause of p. However, this value and its denomination of fāʾ al-taʿlīl, besides being ignored by the Arabists, is largely also by the Arab grammarians themselves: it is in fact only recognized in a more or less explicit manner among certain medieval grammarians, and is only specifically named as such very recently with Ġalāyīnī (d. 1364/1944). It rather seems that this value is in fact derived from the foundations of law (ʾuṣūl al-fiqh) in the 5th/11th century, and that its denomination dates at least from the 8th/14th century in the same field. All of this is later found in another of the sciences related to Arabic grammar, namely that of exegesis (tafsīr), at least in the 12th/17th century. This then shows all the interest in pursuing transdisciplinary works for the case of Arabic grammar.
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Menn, Stephen, and Robert Wisnovsky. "YAḤYĀ IBN ʿADĪ AND IBRĀHĪM IBN ʿADĪ: ON WHETHER BODY IS A SUBSTANCE OR A QUANTITY. INTRODUCTION,EDITIO PRINCEPSAND TRANSLATION." Arabic Sciences and Philosophy 27, no. 1 (February 9, 2017): 1–74. http://dx.doi.org/10.1017/s0957423916000096.
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AbstractThe “lost” Yaḥyā ibn ʿAdī treatises recently discovered in the Tehran codex Marwī 19 include a record of a philosophical debate instigated by the Ḥamdānid prince Sayf-al-Dawla. More precisely, Marwī 19 contains Yaḥyā’s adjudication of a dispute between an unnamed Opponent and Yaḥyā’s younger relative Ibrāhīm ibn ʿAdī (who also served as al-Fārābī’s assistant), along with Ibrāhīm's response to Yaḥyā’s adjudication, and Yaḥyā’s final word. At issue was a problem of Aristotelian exegesis: should “body” be understood as falling under the category of substance or under the category of quantity? The unnamed Opponent argues that body is a species of substance; Ibrāhīm argues that technically speaking, body is a species of quantity, and hence an accident; and Yaḥyā judges that body is a species of substance, though for very different reasons than the Opponent gives. For the first time, the Arabic text of this exchange is edited and translated into English. Also provided is an Introduction that sets the debate in historical context, and discusses in particular the possible influence of John Philoponus. The debate is interesting and important not only because of the philosophical ramifications of the issues under discussion, but because it constitutes evidence of dialectical practice among Arabic-speaking philosophers from the middle of the 10th century.
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Saefudin, Ahmad, Ahmad Rafiq, and Marhumah Marhumah. "The Anatomy of Ingrid Mattson’s Interpretation of the Qur’an: History, Authority, and Translation Problems." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 1 (April 30, 2021): 79. http://dx.doi.org/10.29240/alquds.v5i1.2300.
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Many contemporary thinkers have introduced various theories in Quranic studies. For example, Fazlur Rahman with double movement theory, Gadamer through a fusion of the horizon, and Abdullah Saeed with contextual interpretation. Meanwhile, Ingrid Mattson’s thoughts on the interpretation of the Koran have not been widely studied by scholars. Mattson has placed the historical context, the personal context of the reader, and the context of the reader's understanding as an integral part of the theory of interpretation. This article wishes to dissect the anatomy of Mattson's interpretation of the Koran. With the historical textual criticism approach popularized by Muhammad Mustafá Azami, this study concludes that apart from historical aspects, the interpretation of the Koran is also strongly influenced by the authority of the rulers at that time, individual charisma (ulama), and the consensus of religious experts. The reduction of God’s message is also very vulnerable to the rampant action of translating the Koran from Arabic into ajam (non-Arabic) language. These three aspects are the constructs of Mattson's thought in his hermeneutical study. Therefore, it is hoped that this academic discourse will add to the style of thinking of scholars in the field of Qur'an studies, which previously have colored contemporary exegesis studies.
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Burman, Thomas E. "Tafsīr and Translation: Traditional Arabic Qurʾān Exegesis and the Latin Qurʾāns of Robert of Ketton and Mark of Toledo." Speculum 73, no. 3 (July 1998): 703–32. http://dx.doi.org/10.2307/2887495.
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Ibrahim, T., and N. V. Efremova. "On Ibn Rushd’s critics of Asharite Kalam." Minbar. Islamic Studies 11, no. 3 (December 24, 2018): 553–62. http://dx.doi.org/10.31162/2618-9569-2018-11-3-553-562.
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The article is in fact an introduction to the treatise by the last prominent representative of Islamic philosophy (falsafa) Ibn Rushd (Averroes 1126–1198) al-Kashf `an manahij al-adilla fi `aqa’id al-milla (“On the Methods of Proof for the Principles of Creed”) translated from Arabic into Russian. The authors identify the place of this work within the framework of Ibn Rushd's theological and philosophical heritage. They see in this treatise the philosopher’s Credo where he brings forward the rational foundation of Islamic dogmatics. This foundation lays within the argumentation of the Holy Qur’an as the alternative of the methods of Kalam. They also highlight the basic principles of Ibn Rushd’s criticism of the Asharites, in the first instance the concept about the five modes of argumentation and the concept of allegorical exegesis, an original version of which was elaborated by Ibn Rushd himself.
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Haim, Ofir. "Polemical Aspects in an Early Judeo-Persian Bible Exegesis - The Commentary on the Story of Ḥannah (RNL Yevr.-Arab. I 4608)." Entangled Religions 6 (April 17, 2018): 162–200. http://dx.doi.org/10.46586/er.v6.2018.162-200.
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The article discusses the attitude towards Christians, Muslims, and the “foreign sciences” based on one of the only extant polemical texts written in Early Judeo-Persian—a passage from an unpublished commentary on story of Ḥannah preserved in the National Library of Russia (RNL Yevr.-Arab. I 4608). In addition, the article attempts to define the relation of this commentary to the broader intellectual environment of the medieval Jewish world. A close examination of this passage reveals a possible connection to Karaite exegetical work written in Judeo-Arabic during the tenth century, particularly those of Yefet ben ʿEli. Therefore, the article may serve as a case study of intellectual contact and transmission of knowledge between different Jewish groups in the Islamicate world.
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Van Oppenraay, Aafke M. I. "The Reception of Aristotle's History of Animals in the Marginalia of Some Latin Manuscripts of Michael Scot's Arabic-Latin Translation." Early Science and Medicine 8, no. 4 (2003): 387–403. http://dx.doi.org/10.1163/157338203x00215.
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AbstractA considerable number of the thirteenth and early fourteenth-century manuscripts of Michael Scot's Arabic-Latin translation of Aristotle's De animalibus (ca. 1215) display a system of guiding marginal glosses. These glosses are usually added by a later hand with respect to the hand that had written the text. The manuscripts were not only annotated for personal use, but also so as to allow for a better use in compiling commentaries, encyclopaedias and compendia. We can say that the marginalia form the main, if not only, key to our understanding today of the use that readers made of the text. Apart from offering a mere explanation of the contents, we can see that their interest in the text was chiefly related to biblical exegesis and to scientific and medical knowledge. The approach to the text was often allegorical and moralizing in character. Some remarks reflect the reader's own experience and associations in relation to the text.
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Ahmad Hilmi, Ahmad Bazli, Zulkfli Mohd Yusoff, Selamat Amir, and Zulkarnin Zakaria. "THE REVIEW OF THE WORDS ADNA AL-ARD AND AL-‘ANKABUT IN MALAY TRANSLATION OF HOLY QURAN: ANALYSIS GUIDED BY SCIENCE-ORIENTED EXEGESIS METHODOLOGY." Journal of Nusantara Studies (JONUS) 2, no. 1 (June 30, 2017): 146. http://dx.doi.org/10.24200/jonus.vol2iss1pp146-158.
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The idea for the translation of the meaning of the Holy Quran in Malay Archipelago had appeared since the middle of 17th century. However, some problems in the translation of its meaning had resulted in a non-accurate translation of Quranic words or verses. A major factor contributing to this problem is the limited skills among the translators in the various fields and topics covered in Quran. Thus, a Review Committee for the Translation of the Meaning of Al-Quran consisting of experts in various field of knowledge related to Quran such as Arabic language, the target language, Quran interpretation and other disciplines such as history, geography, chemistry, biology, medicine and others that have been proposed. This article analyses two Malay translations of Holy Quran; Tafsir Pimpinan ar-Rahman and Tafsir Quran Karim guided by science-oriented exegesis (tafsir ‘ilmi) to find out whether the translation of meaning matches modern scientific facts. The accurate translation of the verse will then be proposed. The result revealed limitation in the translation of the meaning for the word adna Al-Ard to “nearest place”, while the word has various meaning. With regard to the interpretation of the mufassir and modern science fact, the suggested meaning for the word adna Al-Ard is supposed to be “the nearest place with lowest altitude”. Cite as: Hilmi, A.B.A., Mohd Yusoff, Z., Amir, S., & Zakaria, Z. (2017). The review of the words adna al-ard and al-‘ankabut in Malay translation of holy Quran: Analysis guided by science-oriented exegesis methodology. Journal of Nusantara Studies, 2(1), 146-158.
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Ramsey, Charles M. "Book Review: Christian Exegesis of the Qu’ran: J. Scott Bridger, Christian Exegesis of the Qu’ran: A Critical Analysis of the Apologetic Use of the Qu’ran in Select Medieval and Contemporary Arabic Texts." Expository Times 128, no. 3 (November 28, 2016): 142–43. http://dx.doi.org/10.1177/0014524616665962d.
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Goldstein, Miriam, and Itamar Kislev. "Abraham b. Ezra’s ‘spirantized peh in the Arabic language’: the rules of grammar versus the requirements of exegesis and polemic." Journal of Jewish Studies 67, no. 1 (April 1, 2016): 135–56. http://dx.doi.org/10.18647/3263/jjs-2016.
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Mohammed, Ali Albashir, Majda Babiker Ahmed, and Dina Ali Abdullah. "A Pragma-stylistic-assessment of Three Translations of the Meanings of Surratt Fatir into English." Theory and Practice in Language Studies 9, no. 1 (January 1, 2019): 18. http://dx.doi.org/10.17507/tpls.0901.03.
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The current paper aims at investigating the stylistic constrains encounter the translators of the Holy Qura'n into English, through analysis and comparison, the incongruities and disparities of meaning and style in translating the Qur'anic pragama- stylistic expressions into English, that is in the work of Mohammed Abdel Haleem, Pickthall and Mohammed Khan and Taj Al-Din Al-Hilalim (.http://www.aijcrnet.com/journal/index/1128.The study found that different translation strategies could lead to different translated versions of the same Qur'anic pragama-stylistics. Also, Qur'anic pragma-stylistic differences between Arabic and English languages seem to give rise to mistranslations as far as the religious text of Qur'anic texts. It is hoped that the study will cast new light on main important idea that the translators of the Holy Qur'an should consult the main books of exegesis, linguistics, philosophy, intertextuality, jurisprudence and history, etc., when he/she tries to render the Qur'anic prgama-stylistics.
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Shah, Mustafa. "The Philological Endeavours of the Early Arabic Linguists: Theological Implications of the tawqīf-iṡṫilāh Antithesis and the majāz Controversy (Part II)." Journal of Qur'anic Studies 2, no. 1 (January 2000): 43–66. http://dx.doi.org/10.3366/jqs.2000.2.1.43.
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The concluding part of the article pursues the theoretical arguments which relate to the tawqīf-işṭilāḥ debate on the origin of language and the intricate link with the concept of majāz. The article attempts to show how the question of the origin of language was imported into the controversy relating to the resort to metaphor and figurative language in the exegesis of the Qur'an and Prophetic dicta. Moreover, there was concern in some quarters that religious doctrines were being articulated through a veneer of metaphorical language. Some theologians had, in presenting a hypothesis for the existence of tropical expressions in the idiom of Arabic, referred to the concept of işṭilāḥ to justify their arguments, whilst tawqīf al-lugha was adduced to counter such reasoning. The religious significance of the issue is highlighted by Ibn Taymiyya who advances the thesis that the evolved concept of majāz was expressly formulated at a posterior juncture in the development of the Islamic tradition. He vociferously argues that a developed concept of majāz was insidiously exploited by those with preconceived theological motives. The article shows why Ibn Taymiyya had to discard the perceived sacrosanct doctrine of tawqīfal-lugha in order to refute theoretically the concept of majāz. This also meant that for scholars of the same view as Ibn Taymiyya, the aesthetic features associated with the device of majāz were summarily disregarded. Nevertheless, a concept of majāz was explicitly endorsed as an indisputable feature of the Arabic language by a majority of scholars.
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Tieszen, Charles L. "Christian Exegesis of the Qur’ān: A Critical Analysis of the Apologetic Use of the Qur’ān in Select Medieval and Contemporary Arabic Texts." Islam and Christian–Muslim Relations 28, no. 1 (October 27, 2016): 105–7. http://dx.doi.org/10.1080/09596410.2016.1245930.
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Hernández López, Adday. "Qur'anic Studies in al-Andalus: An Overview of the State of Research on qirāʾāt and tafsīr." Journal of Qur'anic Studies 19, no. 3 (October 2017): 74–102. http://dx.doi.org/10.3366/jqs.2017.0303.
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In this paper I aim to offer a state-of-the-art assessment of extant studies on qiraʾāt and tafsīr, and an overview of the development of research in Qur'anic exegesis, in al-Andalus. Over the last decade, humanities research has embraced the use of new methodologies, and different types of bio-bibliographical resources have recently become available within the field of Andalusī studies. As a result, we have at our disposal new tools that allow us to manage a larger amount of data, such as the HATA online catalogue, which will be employed to study the transmission of Andalusian exegetical knowledge in the Islamic world. Pilgrimages and studies trips (riḥlāt fī ṭalab al-ʿilm) have always been the main connection between al-Andalus and the Islamic East and, as it will be shown, certain Andalusī works are known nowadays in the contemporary Islamic world because of this medieval link. Therefore, this contribution will not only discuss the most famous tafsīr titles and authors within the Andalusian literary tradition, but also the diffusion of these Andalusian works to the Islamic East, as well as the reciprocal spread of major Arabic works into Andalusia.
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Telliel, Yunus Doğan. "Miraculous Evidence." Comparative Studies of South Asia, Africa and the Middle East 39, no. 3 (December 1, 2019): 528–42. http://dx.doi.org/10.1215/1089201x-7885480.
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Abstract Since the end of the nineteenth century, Muslims have pursued the idea that the Quran foreshadows new scientific discoveries. Linked to claims that the Quran's divine truth is continually substantiated, rather than disproved, by new scientific discoveries, certain verses are presented as Quranic miracles—evidence of its transcendent source. Drawing on ethnographic research with Turkish Muslims engaged in scientific exegesis, this article examines the evidentiary inquiry underlying the Quran's “scientific miracles” along two lines: first, it considers how these efforts, while invoking traditional understandings of the miraculous (i.e., arresting one in awed suspense), shift focus away from the Quran's stylistic and textual properties (requiring mastery of Arabic) and toward its signifying, universally accessible natural phenomena. Second, as the idea of scientific miracles befits apologetics typically used to defend the Quran against non-Muslims' criticisms, it asks why these efforts are directed primarily toward Muslims themselves. The article argues that the power of scientific miracles lies not only in the appeal of a universal language of evidence, but also in its use as a tool of “inner conversion,” which helps enable a modern refiguring of Muslim faith, from imitation (taqlid) to substantiation with evidence (tahqiq).
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Istianah, Istianah. "Kontribusi Kiai Shaleh Darat dalam Penulisan Tafsir di Indonesia." Mutawatir : Jurnal Keilmuan Tafsir Hadith 8, no. 2 (December 10, 2018): 235–53. http://dx.doi.org/10.15642/mutawatir.2018.8.2.235-253.
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This article discusses the contribution of Kiai Shaleh Darat, a prominent Muslim scholar as well as a noticeable warrior against Western invaders, in writing Qur’anic commentaries in Indonesia. His Qur’anic commentary entitled Fayd al-Rahman fi Tarjamat Tafsir Kalam Malik al-Dayyan, written in Javanese-Arabic (pegon), is not only considered as a representation of Javanese identity, but also as a means of resistance against Dutch colonialism. Through interpretation, he is not only giving an understanding of the Qur’an, but also managing a resistance through the Qur’anic exegesis. That is because at that time the Dutch government forbade the translation of the Qur’an. This interpretation is written using the method of tahlili (explanation) with Sufis nuance which becomes the spirit in each word of his interpretation. Shaleh Darat was greatly influenced by Sufism figures such as Imam al-Ghazali through his Ihya’ ‘Ulum al-Din and Ibn ‘Ata’illah through his Hikam. Thi article eventually argues that Fayd al-Rahman has, at least, three contributive manifestations in the discourse of Indonesia Qur’anic interpretation: the Qur’anic sufism, cultural resistance, and community development in instilling the values of goodness.
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Buijs, Martijn. "Spinoza and the Possibility of a Philosophical Religion." Philosophies 6, no. 2 (April 16, 2021): 34. http://dx.doi.org/10.3390/philosophies6020034.
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What is a philosophical religion? Carlos Fraenkel proposes that we use this term to describe “the interpretation of the historical forms of a religion in philosophical terms”. Such a philosophical interpretation allows religious traditions to be utilized in service of a political-pedagogical program, the goal of which is orienting society towards the highest good: human excellence. Here, I outline the idea of a philosophical religion as it can be found in the Arabic tradition of rationalist Aristotelianism and scrutinize Spinoza’s ambiguous response to this idea. Despite his programmatic separation of theology and philosophy, I argue, Spinoza, at least in some crucial passages, shows himself to be engaged in the project of retrieving the truths of philosophy through the interpretation of Scripture. Thus, there are two contradictory strains at work in Spinoza’s philosophy of religion: he systematically denies that Scripture is the locus of truth, yet he articulates parts of his philosophical anthropology and rational theology by means of Scriptural exegesis. Both of these strains, however, depend on the claim that the final arbiter of truth about the divine and the one true act of worship of God is metaphysics.
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Hedley, Scott. "Book Review: Christian Exegesis of the Qur’an: A Critical Analysis of the Apologetic Use of the Qur’an in Select Medieval and Contemporary Arabic Texts." Missiology: An International Review 44, no. 4 (October 2016): 501–2. http://dx.doi.org/10.1177/0091829616670086d.
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Safradji, Safradji. "Multi Sistem Pendidikan Pesantren dan Tantangan Masa Depan." Tafhim Al-'Ilmi 11, no. 2 (February 15, 2020): 241–64. http://dx.doi.org/10.37459/tafhim.v11i2.3753.
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Pesantren or Pondok Pesantren are Islamic boarding school. According to onepopular tradition. As social institutions, pesantren have played a major role overthe centuries. They emphasise cores values of sincerity, simplicity, individualautonomy, solidarity and self-control. Young men and women are separated fromtheir familier, which contributes to a sense of individual commitment to the faithand close bonding to a teacher. Pesantren aim to deepen knowledge of Qur’an,particularly thruugh the study of Arabic, traditions of exegesis, the Sayings of theProphet, law and logic. The term pesantren derives from the root word santri orstudent – pe-santri- or the place of the santri. Pesantren provides to Indonesiancitizens at low cost; although today some modern pesantren charge higher feesthan previously, they are still significantly cheaper than non-pesantreneducational instittutions. The tradisional pattern was for students to work in theheadmaster’s rice fields in exchange for food, shelter, and education. Allpesantren are led by a group of teachers and religious leaders known Kyai. TheKyai is respected as teacher and devout man. Kyai also play important roles in inthe community as a religious leader and in recent years as a political figure.There are Kyai families that have a long history of serving in this role. Somecontemporary Kyai are the grandsons and great-grandsons of famous historialfigures who established well known pesantren
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Schwarb, G. "MIRIAM GOLDSTEIN, Karaite Exegesis in Medieval Jerusalem: The Judeo-Arabic Pentateuch Commentary of Y suf ibn N h and Ab al-Faraj H r n." Journal of Semitic Studies 59, no. 1 (March 22, 2014): 233–38. http://dx.doi.org/10.1093/jss/fgt053.
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