This work marks the meeting point of 4 different traditions of the Qur'anic commentary: philosophical, Sufi, Shi'ite and theological. It also presents the author's metaphysical commentary and records the earlier commentaries on the Light Verse. It is significant from the point of view of both the history of Qur'anic commentary and Islamic Philosophy. The most outstanding characteristic of the book is that he explains the meaning of light by establishing its metaphysics, encompassing ontology, cosmology, epistemology, psychology and spiritual wayfaring.
This project presents the hermeneutical approaches to the Qurʾān of the most prominent Qurʾānic scholars in Islamic intellectual history. Not only scholars who wrote commentaries on the Qurʾān in the narrow sense of the word (tafāsīr) are to be presented, but also those who dealt hermeneutically with the Qurʾān in various ways. The Handbook of Qurʾānic Hermeneutics is the first book that discusses all the hermeneutical fields of the Qurʾān. It will be published in seven volumes.
For anyone, non-Muslim or Muslim, who wants to know how to approach, read, and understand the text of the Qur'an, How to Read the Qur'an offers a compact introduction and reader's guide. Using a chronological reading of the text according to the conclusions of modern scholarship, Carl W. Ernst offers a nontheological approach that treats the Qur'an as a historical text that unfolded over time, in dialogue with its audience, during the career of the Prophet Muhammad.
"While the Hebrew Bible and the New Testament are understood to be related texts, the sacred scripture of Islam, the third Abrahamic faith, has generally been considered separately. Noted religious scholar Gabriel Said Reynolds draws on centuries of Qur'anic and Biblical studies to offer rigorous and revelatory commentary on how these holy books are intrinsically connected."--Dust jacket.
The fourth volume of the groundbreaking Handbook of Qurʾānic Hermeneutics comprises 29 chapters dealing with the hermeneutical approach to the Qurʾān by Muslim authors of the 19th and 20th centuries. These authors had to deal with the changes and influences of modernity on Muslim society. Scientific progress and related developments in the natural sciences and humanities posed new questions and challenges to the traditional interpretation of the Qurʾān. The confrontation with the colonial period also shaped the way of thinking of some of these authors and their hermeneutical work. This led them to a search for identity and a reassessment of their own traditions and beliefs. Authors in this volume reflect on these historical experiences in their interpretation of the Qurʾān. The hermeneutical approaches to the Qurʾān in this volume are, thus, closely linked to the social, political, and intellectual conditions in which the authors have done their work. They represent a response to the challenges and changes of their time. By critically engaging with modernity, scientific progress, and the colonial legacy, these authors contributed to understanding and interpreting Islam in a new context.
Aysha A. Hidayatullah offers the first comprehensive examination of contemporary feminist Qur'anic interpretation, exploring its dynamic challenges to Islamic tradition and contemporary Muslim views of the Qur'an.
This book is a comparative study of two major Shīʿī thinkers Ḥamīd al-Dīn Kirmānī from the Fatimid Egypt and Mullā Ṣadrā from the Safavid Iran, demonstrating the mutual empowerment of discourses on knowledge formation and religio-political authority in certain Ismaʿili and Twelver contexts. The book investigates concepts, narratives, and arguments that have contributed to the generation and development of the discourse on the absolute authority of the imam and his representatives. To demonstrate this, key passages from primary texts in Arabic and Persian are translated and closely analyzed to highlight the synthesis of philosophical, Sufi, theological, and scriptural discourses. The book also discusses the discursive influence of Naṣīr al-Dīn Ṭūsī as a key to the transmission of Ismaʿili narratives of knowledge and authority to later Shīʿī philosophy and its continuation to modern and contemporary times particularly in the narrative of the guardianship of the jurist in the Islamic Republic of Iran.
Since the reign of the Abassid Caliph at Baghdad al-Mutawakil (847-861) more than eleven centuries ago, the discussion about the nature of the Qur'an has been blocked in favour of the Orthodox view that it is the exclusive verbatim Word of God. The human dimension, which includes the language as well as the recipient, is almost absent. This book aims to reopen the debate by rereading the classical material and addressing the present situation of Muslims in the context of the challenges of modernity. The basic question is whether or not Muslims can modernize their societies without disregarding their own belief. The implicit answer is that this is indeed possible once the human dimension of the Qur'an is regarded. So far, Muslims have only been able to rethink Tradition while the question of the Qur'an is untouched. Those who dared to open the question were condemned as heretics, and some of them were executed. Nasr Abu Zayd, Ibn Rushd Professor at the University for Humanistics (Netherlands), delves into the academic adventure of reopening the debate that has been blocked for so long."
In the current political and social climate, there is increasing demand for a deeper understanding of Muslims, the Qur’an and Islam, as well as a keen demand among Muslim scholars to explore ways of engaging with Christians theologically, culturally, and socially. This book explores the ways in which an awareness of Islam and the Qur’an can change the way in which the Bible is read. The contributors come from both Muslim and Christian backgrounds, bring various levels of commitment to the Qur’an and the Bible as Scripture, and often have significantly different perspectives. The first section of the book contains chapters that compare the report of an event in the Bible with a report of the same event in the Qur’an. The second section addresses Muslim readings of the Bible and biblical tradition and looks at how Muslims might regard the Bible - Can they recognise it as Scripture? If so, what does that mean, and how does it relate to the Qur’an as Scripture? Similarly, how might Christian readers regard the Qur’an? The final section explores different analogies for understanding the Bible in relation to the Qur’an. The book concludes with a reflection upon the particular challenges that await Muslim scholars who seek to respond to Jewish and Christian understandings of the Jewish and Christian scriptures. A pioneering venture into intertextual reading, this book has important implications for relationships between Christians and Muslims. It will be of significant value to scholars of both Biblical and Qur’anic Studies, as well as any Muslim seeking to deepen their understanding of the Bible, and any Christian looking to transform the way in which they read the Bible.
The present volume is the work of 25 scholars who represent various specializations important to the study of the Qur'an, including Arabic language, comparative Semitic linguistics, paleography, epigraphy, history, rhetorical theory, hermeneutics, and Biblical studies. The starting point of this work was a series of five international conferences on the Qur'an at the University of Notre Dame over the academic year 2012-13, although the commentaries contributed during those conferences have been carefully edited to avoid repetition. Readers of The Qur'an Seminar Commentary will find that the 50 passages selected for inclusion in this work include many of the most important and influential elements of the Qur'an, including: - Q 1, al-Fatiha - Q 2:30-39, the angelic prostration before Adam - Q 2:255, the “Throne Verse” - Q 3:7, the muhkamat and mutashabihat - Q 4:3, polygamy and monogamy - Q 5:112-15, the table (al-ma'ida) from heaven - Q 9:29, fighting the People of the Book and the jizya - Q 12, the story of Joseph - Q 24:45, the “Light Verse” - Q 33:40, the “seal of the prophets” - Q 53, the “satanic verses” - Q 96, including the passage often described as the “first revelation” - Q 97, the “night of qadr” - Q 105, the “Companions of the Elephant” - Q 112, on God and the denial of a divine son The collaborative nature of this work, which involves a wide range of scholars discussing the same passages from different perspectives, offers readers with an unprecedented diversity of insights on the Qur'anic text.
