This contribution provides a methodological overview of the investigation of speech genres in the Qur’an. Drawing on Biblical form criticism, the ethnography of speech, and Bakhtin's theory of speech genres, as well as recent studies devoted to the form criticism of the Qur’an and earlier Qur’anic studies scholarship on individual genres, it points out the importance of generic conventions for the interpretation of Qur’anic passages, highlights the types of evidence on which investigators ought to focus in the investigation of genres, and identifies oversights and pitfalls that have affected earlier scholarship and should be taken into account in future work. Close attention must be paid to generic labels, meta-generic discourse, repeated elements, conventional features of individual genres such as introductory formulas, concluding formulas, and characteristic words, phrases, and constructions. The discussion highlights the ways in which texts that belong to individual genres are embedded in suras or longer passages within suras and points out that the Qur’an not only draws on pre-existing genres but also modifies and transforms them.
{"title":"Approaches to the Investigation of Speech Genres in the Qur'an","authors":"D. Stewart","doi":"10.3366/jqs.2022.0489","DOIUrl":"https://doi.org/10.3366/jqs.2022.0489","url":null,"abstract":"This contribution provides a methodological overview of the investigation of speech genres in the Qur’an. Drawing on Biblical form criticism, the ethnography of speech, and Bakhtin's theory of speech genres, as well as recent studies devoted to the form criticism of the Qur’an and earlier Qur’anic studies scholarship on individual genres, it points out the importance of generic conventions for the interpretation of Qur’anic passages, highlights the types of evidence on which investigators ought to focus in the investigation of genres, and identifies oversights and pitfalls that have affected earlier scholarship and should be taken into account in future work. Close attention must be paid to generic labels, meta-generic discourse, repeated elements, conventional features of individual genres such as introductory formulas, concluding formulas, and characteristic words, phrases, and constructions. The discussion highlights the ways in which texts that belong to individual genres are embedded in suras or longer passages within suras and points out that the Qur’an not only draws on pre-existing genres but also modifies and transforms them.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44031805","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Belal Abu-Alabbas, Michael Dann, and Christopher Melchert (eds), Modern Hadith Studies: Continued Debates and New Approaches","authors":"S. Burge","doi":"10.3366/jqs.2022.0492","DOIUrl":"https://doi.org/10.3366/jqs.2022.0492","url":null,"abstract":"","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47932994","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Amir Rastin Toroghi, Seyyed Mortaza Hosseini Shahrudi, Shima Pooyanejad
The cosmological location and identity of the Paradise in which Adam and Eve dwelled and from which, we are told in Q. 7:22 and 24, they were sent down to earth after giving in to Satan’s temptation and approaching the forbidden tree, has long been a controversial issue among exegetes and theologians. Ṣadr al-Dīn Muḥammad b. Ibrāhīm b. Yaḥyā Qawāmī Shīrāzī Mullā Ṣadrā (d. 1050/1640), a flag-bearer for the philosophical and mystical exegesis of the Qur’an, is one of those who has engaged with this question. The subject is important because it is closely connected with several important anthropological Qur’anic topics: the philosophy of the creation of humankind and their earthly abode; the states of human existence before earthly life on this world, and in the descending journey to it; as well as the connections between these states and those following death and in the ascending journey. An analysis of Ṣadrā’s approach to the issue of Adam’s Paradise has implications for both our appreciation of his philosophical understanding of the Qur’an and his methodology, as well as a clearer understanding of his contribution to Islamic philosophical thought. Mullā Ṣadrā took the view that the location of one Paradise on the descending arc of the circle of being, and a second on the ascending arc of this circle, indicate the stages of human existence before and after this world. He believed that these two Paradises suggest the same reality, though from two different aspects; the first shows the inward and indistinct aspect of the human soul while the second represents its outward and distinct side.
《古兰经》7:22和24告诉我们，亚当和夏娃居住的天堂的宇宙学位置和身份，他们在屈服于撒旦的诱惑并接近禁树后被送到人间，长期以来一直是注释家和神学家之间有争议的问题。Ṣadr al- d n Muḥammad b. Ibrāhīm b. Yaḥyā Qawāmī Shīrāzī Mullā Ṣadrā (d. 1050/1640)，古兰经哲学和神秘解经的旗手，是参与这个问题的人之一。这个主题很重要，因为它与几个重要的人类学古兰经主题密切相关:人类创造及其尘世住所的哲学;人类在这个世界上没有尘世生活之前的生存状态，以及在堕落的旅程中;以及这些状态与死亡之后和提升旅程中那些状态之间的联系。分析Ṣadrā对亚当天堂问题的研究方法，有助于我们更好地理解他对《古兰经》及其方法论的哲学理解，也有助于我们更清楚地理解他对伊斯兰哲学思想的贡献。Mullā Ṣadrā认为，一个天堂的位置在生命之圆的下降弧线上，另一个天堂的位置在这个圆的上升弧线上，这表明了人类在这个世界之前和之后的存在阶段。他相信这两个天堂暗示着同样的现实，尽管是从两个不同的方面;前者展示了人类灵魂的内在和模糊的一面，而后者则代表了它的外在和清晰的一面。
{"title":"Do We Go Back to Where We Came From? Mullā Ṣadrā's Philosophical Exegesis on the Paradise of Adam and the Promised Paradise of the Afterlife","authors":"Amir Rastin Toroghi, Seyyed Mortaza Hosseini Shahrudi, Shima Pooyanejad","doi":"10.3366/jqs.2021.0480","DOIUrl":"https://doi.org/10.3366/jqs.2021.0480","url":null,"abstract":"The cosmological location and identity of the Paradise in which Adam and Eve dwelled and from which, we are told in Q. 7:22 and 24, they were sent down to earth after giving in to Satan’s temptation and approaching the forbidden tree, has long been a controversial issue among exegetes and theologians. Ṣadr al-Dīn Muḥammad b. Ibrāhīm b. Yaḥyā Qawāmī Shīrāzī Mullā Ṣadrā (d. 1050/1640), a flag-bearer for the philosophical and mystical exegesis of the Qur’an, is one of those who has engaged with this question. The subject is important because it is closely connected with several important anthropological Qur’anic topics: the philosophy of the creation of humankind and their earthly abode; the states of human existence before earthly life on this world, and in the descending journey to it; as well as the connections between these states and those following death and in the ascending journey. An analysis of Ṣadrā’s approach to the issue of Adam’s Paradise has implications for both our appreciation of his philosophical understanding of the Qur’an and his methodology, as well as a clearer understanding of his contribution to Islamic philosophical thought. Mullā Ṣadrā took the view that the location of one Paradise on the descending arc of the circle of being, and a second on the ascending arc of this circle, indicate the stages of human existence before and after this world. He believed that these two Paradises suggest the same reality, though from two different aspects; the first shows the inward and indistinct aspect of the human soul while the second represents its outward and distinct side.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45318324","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirteenth/seventeenth century. He stood out as an intellectual theoretician in the field of Qur’anic esoteric hermeneutics as he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’anic interpretation in a language that is accessible to those who are not well versed in Sufism. In this paper Ibn ʿAjība’s famous Qur’an commentary al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd (‘The Oceanic Exegesis of the Qur’an’) will be thoroughly examined, with an emphasis on the key features and the methodological approaches used in the composition of both its exoteric and esoteric aspects. The first section of this paper will examine the historical development of esoteric and Sufi Qur’an exegesis, so as to situate Ibn ʿAjība’s commentary within this genre. A thorough analysis will be given to the key features, guiding principles, and different methodologies adopted by various esoteric Qur’an commentaries. The second section will explore the most influential sources utilised by Ibn ʿAjība to inform the exoteric and esoteric dimensions of al-Baḥr al-madīd. In order to evaluate the extent to which these sources impacted upon the composition of al-Baḥr al-madīd, an analysis of their salient features and the main methodological approaches of these sources will be conducted. It is also important to analyse why Ibn ʿAjība chose certain sources over others, and to clarify the extent to which he depended upon these sources in composing al-Baḥr al-madīd. The third section of this paper will outline the methodology which Ibn ʿAjība adopted when he composed the esoteric dimension of his Qur’an commentary.
{"title":"Ibn ʿAjība's ‘Oceanic Exegesis of the Qur'an': Methodology and Features","authors":"Omneya Ayad","doi":"10.3366/jqs.2021.0477","DOIUrl":"https://doi.org/10.3366/jqs.2021.0477","url":null,"abstract":"Aḥmad Ibn ʿAjība (d. 1224/1809) was a prominent Sufi mystic who lived in Morocco during the thirteenth/seventeenth century. He stood out as an intellectual theoretician in the field of Qur’anic esoteric hermeneutics as he was one of the few scholars who managed to convey theoretical concepts and esoteric theories of Qur’anic interpretation in a language that is accessible to those who are not well versed in Sufism. In this paper Ibn ʿAjība’s famous Qur’an commentary al-Baḥr al-madīd fī tafsīr al-Qurʾān al-majīd (‘The Oceanic Exegesis of the Qur’an’) will be thoroughly examined, with an emphasis on the key features and the methodological approaches used in the composition of both its exoteric and esoteric aspects. The first section of this paper will examine the historical development of esoteric and Sufi Qur’an exegesis, so as to situate Ibn ʿAjība’s commentary within this genre. A thorough analysis will be given to the key features, guiding principles, and different methodologies adopted by various esoteric Qur’an commentaries. The second section will explore the most influential sources utilised by Ibn ʿAjība to inform the exoteric and esoteric dimensions of al-Baḥr al-madīd. In order to evaluate the extent to which these sources impacted upon the composition of al-Baḥr al-madīd, an analysis of their salient features and the main methodological approaches of these sources will be conducted. It is also important to analyse why Ibn ʿAjība chose certain sources over others, and to clarify the extent to which he depended upon these sources in composing al-Baḥr al-madīd. The third section of this paper will outline the methodology which Ibn ʿAjība adopted when he composed the esoteric dimension of his Qur’an commentary.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49219484","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article provides an introduction to Tajrīd al-Kashshāf, a Qur’an commentary written by the Yemeni Zaydī scholar Ibn Abī’l-Qāsim (d. 837/1433–1434) that remains unpublished. Despite his reputation as a partisan Zaydī, Ibn Abī’l-Qāsim’s Qur’an commentary draws exclusively upon Sunni tafsīr works, especially al-Zamakhsharī’s al-Kashshāf, al-Wāḥidī’s al-Wasīṭ, and Ibn al-Jawzī’s Zād al-masīr. Through a careful analysis of his commentary on the Sūrat al-Najm (Q. 53) and Q. 5:55, this article illuminates Ibn Abī’l-Qāsim’s sources and exegetical techniques. It contains a critical edition of Ibn Abī’l-Qāsim’s commentary on Sūrat al-Najm and highlights the intimate relationship between Zaydī and Sunni Qur’anic exegesis.
这篇文章提供了对tajr ā d al-Kashshāf的介绍，tajr ā d al-Kashshāf是由也门扎伊德学者伊本·阿布·伊l-Qāsim (d. 837/1433-1434)撰写的古兰经注释，尚未出版。尽管伊本·阿布·l-Qāsim以支持扎伊德而闻名，但他的《古兰经》注释完全借鉴了逊尼派的著作，尤其是al- zamakhshari的al-Kashshāf、al-Wāḥidī的al- was和伊本·贾兹·Zād al- masr。通过仔细分析他对Sūrat al-Najm (Q. 53)和Q. 5:55的评论，本文阐明了伊本·阿布·l-Qāsim的来源和训诂技巧。它包含了伊本·阿布·l-Qāsim对Sūrat al-Najm的评论，并强调了扎伊德与逊尼派古兰经训诂学之间的密切关系。
{"title":"A Zaydī Qur’an Commentary from Yemen: An Introduction to Tajrīd al-Kashshāf maʿa ziyādat nukat liṭāf","authors":"Scott C. Lucas","doi":"10.3366/jqs.2021.0478","DOIUrl":"https://doi.org/10.3366/jqs.2021.0478","url":null,"abstract":"This article provides an introduction to Tajrīd al-Kashshāf, a Qur’an commentary written by the Yemeni Zaydī scholar Ibn Abī’l-Qāsim (d. 837/1433–1434) that remains unpublished. Despite his reputation as a partisan Zaydī, Ibn Abī’l-Qāsim’s Qur’an commentary draws exclusively upon Sunni tafsīr works, especially al-Zamakhsharī’s al-Kashshāf, al-Wāḥidī’s al-Wasīṭ, and Ibn al-Jawzī’s Zād al-masīr. Through a careful analysis of his commentary on the Sūrat al-Najm (Q. 53) and Q. 5:55, this article illuminates Ibn Abī’l-Qāsim’s sources and exegetical techniques. It contains a critical edition of Ibn Abī’l-Qāsim’s commentary on Sūrat al-Najm and highlights the intimate relationship between Zaydī and Sunni Qur’anic exegesis.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":"18 2","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41289510","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article traces the medieval debate over the potential prophecy of the Islamic Mary (or Maryam). The debate is initiated by the Andalusian exegete and scholar Ibn Ḥazm (d. 456/1064) who argues that women, most importantly Mary, could be prophets because they were spoken to directly by God or His messengers. The argument is continued by al-Qurṭūbī (d. 671/1273), who makes a special case for Mary’s prophecy because the angel Gabriel is believed to have come close to her and ‘breathed’ his spirit into her. Mary is, furthermore, he asserts, one of the greatest prophets because she accepted God’s will without any question or scepticism. However, the argument that Mary was a prophet was refuted by the Damascene exegete Ibn Kathīr (d. 774/1373), who argued that Mary was not a prophet but rather truthful and righteous ( ṣiddīqa) according to the Qur’an. He bases his position on the fact that the Qur’an does not term any woman a prophet, and that she did not follow the path of those named as prophets, who called their people to a particular mission and cause. Ibn Kathīr’s argument eventually won the day as his tafsīr has become, in modern times, the most widespread and popular of all Qur’an commentaries.
这篇文章追溯了中世纪关于伊斯兰玛丽（或玛丽亚姆）潜在预言的争论。这场争论是由安达卢西亚学者伊本发起的Ḥ阿兹姆（公元456/1064年），他认为妇女，最重要的是玛丽，可以成为先知，因为她们是上帝或他的使者直接与之交谈的。这场争论由al-Qur继续ṭ（公元671/1273年），他为玛丽的预言提出了一个特殊的理由，因为据信天使加布里埃尔走近了她，并将他的灵魂“吸入”了她。此外，他断言，玛丽是最伟大的先知之一，因为她毫无疑问地接受了上帝的意志。然而，关于玛丽是先知的论点被大马士革的exegete Ibn Kathīr（公元774/1373年）驳斥了，他认为玛丽不是先知，而是诚实和正义的（ṣiddīqa）。他的立场是基于这样一个事实，即《古兰经》没有将任何女性称为先知，她也没有遵循那些被称为先知的人的道路，他们号召自己的人民去完成特定的使命和事业。伊本·凯瑟尔的论点最终赢得了胜利，因为在现代，他的tafsīr已经成为所有古兰经评论中最广泛和最受欢迎的。
{"title":"The Islamic Mary: Between Prophecy and Orthodoxy","authors":"Younus Y. Mirza","doi":"10.3366/jqs.2021.0479","DOIUrl":"https://doi.org/10.3366/jqs.2021.0479","url":null,"abstract":"This article traces the medieval debate over the potential prophecy of the Islamic Mary (or Maryam). The debate is initiated by the Andalusian exegete and scholar Ibn Ḥazm (d. 456/1064) who argues that women, most importantly Mary, could be prophets because they were spoken to directly by God or His messengers. The argument is continued by al-Qurṭūbī (d. 671/1273), who makes a special case for Mary’s prophecy because the angel Gabriel is believed to have come close to her and ‘breathed’ his spirit into her. Mary is, furthermore, he asserts, one of the greatest prophets because she accepted God’s will without any question or scepticism. However, the argument that Mary was a prophet was refuted by the Damascene exegete Ibn Kathīr (d. 774/1373), who argued that Mary was not a prophet but rather truthful and righteous ( ṣiddīqa) according to the Qur’an. He bases his position on the fact that the Qur’an does not term any woman a prophet, and that she did not follow the path of those named as prophets, who called their people to a particular mission and cause. Ibn Kathīr’s argument eventually won the day as his tafsīr has become, in modern times, the most widespread and popular of all Qur’an commentaries.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46212989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Understanding the Qur'an Through Sura Structure: Reading Q. 86 and Q. 88","authors":"M.A.S. Abdel Haleem","doi":"10.3366/jqs.2021.0482","DOIUrl":"https://doi.org/10.3366/jqs.2021.0482","url":null,"abstract":"","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47896226","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Historically mufassirs have disagreed on the meaning of the words innī saqīm spoken by Abraham as he gazed upon the stars in Q. 37:88–89. This lack of consensus can be traced back to the existence of a ṣaḥīḥ ḥadīth concerning the three lies that Abraham is said to have spoken in his lifetime. Some exegetes have attempted to reconcile the Qur'anic verses with this ḥadīth by emphasising Abraham's integrity and truthfulness and his use of white lies ( al-maʿārīḍ), while others have ignored the ḥadīth and instead rely on a contextual reading. This article analyses the meaning of Q. 37:88–89, and also explores the other suras that reference this narrative (Q. 6, Q. 21, and Q. 26). To do this it will utilise ring theory ( naẓariyyat al-tanāẓur) and exegesis of the Qur'an by the Qur'an ( tafsīr al-Qurʾān bi'l-Qurʾān), as well as the concept of the interconnectedness of Q. 37 and Q. 38 (inasmuch as these two consecutive suras both elaborate on the attributes of Abraham), so as to explore how this approach influences our understanding of this narrative. It will posit that the reference to ‘gazing upon the stars’ in Q. 37 is not synonymous with the reference to ‘looking at the planets’ in Q. 6, and that Abraham's people were well aware of his belief in God, and consequently did not correlate his gazing at the stars with belief in them. The study concludes that a contextual reading of the sura indicates that first, the phrase innī saqīm in Q. 37:88 connotes ‘contemplation’; second, the ‘sickness’ mentioned in Q. 37:89 denotes sickness of the body and mind, and that Q. 21 and Q. 26 affirm that Abraham's people understood it as such; and finally, that Q. 38 confirms the strength of Abraham's argument.
{"title":"Abraham Gazed upon the Stars and Said ‘innī saqīm’: The Influence of a ṣaḥīḥ ḥadīth on the Interpretation of Q. 37:88–89, and a Thematic and Structural Reading of Abraham's Story in the Qur'an","authors":"Nadeen Alsulaimi","doi":"10.3366/jqs.2021.0472","DOIUrl":"https://doi.org/10.3366/jqs.2021.0472","url":null,"abstract":"Historically mufassirs have disagreed on the meaning of the words innī saqīm spoken by Abraham as he gazed upon the stars in Q. 37:88–89. This lack of consensus can be traced back to the existence of a ṣaḥīḥ ḥadīth concerning the three lies that Abraham is said to have spoken in his lifetime. Some exegetes have attempted to reconcile the Qur'anic verses with this ḥadīth by emphasising Abraham's integrity and truthfulness and his use of white lies ( al-maʿārīḍ), while others have ignored the ḥadīth and instead rely on a contextual reading. This article analyses the meaning of Q. 37:88–89, and also explores the other suras that reference this narrative (Q. 6, Q. 21, and Q. 26). To do this it will utilise ring theory ( naẓariyyat al-tanāẓur) and exegesis of the Qur'an by the Qur'an ( tafsīr al-Qurʾān bi'l-Qurʾān), as well as the concept of the interconnectedness of Q. 37 and Q. 38 (inasmuch as these two consecutive suras both elaborate on the attributes of Abraham), so as to explore how this approach influences our understanding of this narrative. It will posit that the reference to ‘gazing upon the stars’ in Q. 37 is not synonymous with the reference to ‘looking at the planets’ in Q. 6, and that Abraham's people were well aware of his belief in God, and consequently did not correlate his gazing at the stars with belief in them. The study concludes that a contextual reading of the sura indicates that first, the phrase innī saqīm in Q. 37:88 connotes ‘contemplation’; second, the ‘sickness’ mentioned in Q. 37:89 denotes sickness of the body and mind, and that Q. 21 and Q. 26 affirm that Abraham's people understood it as such; and finally, that Q. 38 confirms the strength of Abraham's argument.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48795434","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The position that the Qur'an allocates to animals has been studied either according to the principles of internal criticism, or within the framework of theologians’ reception of the Qur'an. Departing from these two options, this paper will draw a comparison with the Mufaḍḍaliyyāt, an anthology gathering poems relatively near to the Qur'an in space and time. It will be shown that neither poetry nor the Qur'an possess a word that refers to animals as a class, but the latter sketches a cursory categorisation system of the living world. In contrast to widespread opinion, the poets are not more meaningfully interested in animals, with the noticeable exception of mounts, than the sacred book. Furthermore, network modelling enables us to discover that both documents depict sharply contrasting bestiaries. We should therefore revise the generally accepted idea that the Qur'an appeared in a Bedouin society similar to that of the poets. However, close textual comparison between the representation of animals in the Qur'an and the poems in the Mufaḍḍaliyyāt gives us a better understanding of Q. 22:27, which would not be possible without recourse to poetry.
{"title":"The Representation of Animals in the Qur'an and the Mufaḍḍaliyyāt","authors":"Nicolas Payen","doi":"10.3366/jqs.2021.0467","DOIUrl":"https://doi.org/10.3366/jqs.2021.0467","url":null,"abstract":"The position that the Qur'an allocates to animals has been studied either according to the principles of internal criticism, or within the framework of theologians’ reception of the Qur'an. Departing from these two options, this paper will draw a comparison with the Mufaḍḍaliyyāt, an anthology gathering poems relatively near to the Qur'an in space and time. It will be shown that neither poetry nor the Qur'an possess a word that refers to animals as a class, but the latter sketches a cursory categorisation system of the living world. In contrast to widespread opinion, the poets are not more meaningfully interested in animals, with the noticeable exception of mounts, than the sacred book. Furthermore, network modelling enables us to discover that both documents depict sharply contrasting bestiaries. We should therefore revise the generally accepted idea that the Qur'an appeared in a Bedouin society similar to that of the poets. However, close textual comparison between the representation of animals in the Qur'an and the poems in the Mufaḍḍaliyyāt gives us a better understanding of Q. 22:27, which would not be possible without recourse to poetry.","PeriodicalId":43884,"journal":{"name":"Journal of Quranic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48593938","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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