Editorial

4 pages, 180 KiB

Open AccessEditorial

Introduction: The Qur’an in History, the History of the Qur’an

by Marco Demichelis

Religions 2022, 13(11), 1117; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13111117 - 17 Nov 2022

Cited by 2 | Viewed by 1162

The relationship between History and the Islamic revelation has been debated in Academia over the last few decades; its complex framework has usually been investigated in aspects such as the form, the language and the facets of structure that have not always been [...] Read more.

The relationship between History and the Islamic revelation has been debated in Academia over the last few decades; its complex framework has usually been investigated in aspects such as the form, the language and the facets of structure that have not always been considered as relevant in the analysis of a historical milieu [...] Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

Research

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22 pages, 366 KiB

Open AccessArticle

Revisiting the Meaning of the Divine Preservation of the Qur’an: With Special References to Verse 15:9

by Ismail Albayrak

Religions 2022, 13(11), 1064; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13111064 - 04 Nov 2022

Cited by 2 | Viewed by 2019

Abstract

In this article, I discuss the topic of Divine preservation of the Qur’an in the context of exegesis verse 15:9: ‘Indeed, it is We who sent down the reminder (dhikr) [i.e., the Qur’an], and indeed, We will be its guardian’. First, [...] Read more.

In this article, I discuss the topic of Divine preservation of the Qur’an in the context of exegesis verse 15:9: ‘Indeed, it is We who sent down the reminder (dhikr) [i.e., the Qur’an], and indeed, We will be its guardian’. First, I will briefly examine Muslim and non-Muslim perceptions regarding authentic transmission of the Qur’an. I question some Western researchers, who problematise Muslims’ approaches to the history of the Qur’an with various polemics, and the Muslim perception, which compresses the notion of Divine preservation of the Qur’an into the narrow meaning of verse 15:9 with dogmatic and apologetic reflexes. Then, I chronologically analyse interpretations of the verse from linguistic, historical, theological and sociological aspects of the exegeses from the classical period to the modern times. The main argument of this article is centred on verse 15:9, which, in my opinion, deals with the first route of Qur’anic revelation from God to the Prophet through Angel Gabriel, and the Prophet’s perfect memorisation of it together with his flawless transmission to the Companions. The next processes (post-Prophetic developments in transmission of the revelation) were left to the foresight of the Muslim community, ummah. I believe, while the vertical process (revelation from arsh to farsh (heaven to earth) is guaranteed by God, responsibility for the horizontal process (from the Companions to the following generation and so on) is left to the Muslim community. The use of the same Qur’anic text by Sunnis, Shi’ites, Ibadis, etc., from northern Kazakhstan to West Africa, from Asia Pacific to the Balkans, is the clearest proof that Muslims are preserving the book entrusted to them. They demonstrate the reflection of their understanding of tawhid (Oneness of God) in their faith on the Qur’an by their consensus on a single mushaf. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

15 pages, 2674 KiB

Open AccessArticle

Aḥmad Amīn’s Rationalist Approach to the Qur’ān and Sunnah

by Ines Peta

Religions 2022, 13(3), 234; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13030234 - 09 Mar 2022

Cited by 1 | Viewed by 2186

Abstract

The emergence of Islamic reformist thinking in the period of the so-called Nahḍah (Renaissance), in particular in the latter part of the XIX century, entailed a revival of interest in Muʿtazilite rationalism. Among the Sunni intellectuals who reevaluated the ancient theological school, a [...] Read more.

The emergence of Islamic reformist thinking in the period of the so-called Nahḍah (Renaissance), in particular in the latter part of the XIX century, entailed a revival of interest in Muʿtazilite rationalism. Among the Sunni intellectuals who reevaluated the ancient theological school, a prominent place belongs to Aḥmad Amīn (1886–1954). Muʿtazilism takes up much space in his famous trilogy Fajr al-Islām (The Dawn of Islam), Ḍuḥā al-Islām (The Morning of Islam) and Ẓuhr al-Islām (The Noon of Islam). Although the trilogy has been defined as the first critical research work carried out by a Muslim writer on Islamic civilisation, it has not been the subject of any specific or in-depth studies. The present article aims to partially fill this gap through a detailed linguistic and content analysis of selected passages from the trilogy. This analysis shows how Aḥmad Amīn’s interpretation of the Muʿtazilism fits into the wider project that he pursued to reform Islam: on the one hand, he fought against the traditional dependence on transmitted data (naql), which he considered to be the main cause of the intellectual stasis of the Muslims; on the other hand, he promoted a critical reading of the sacred texts, the Qur’ān and Sunnah, based on reason and on modern Western scientific methodology. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

20 pages, 391 KiB

Open AccessArticle

The Queen of Sheba in the Sunni Exegetical Tradition

by Ismail Lala

Religions 2022, 13(3), 233; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13030233 - 09 Mar 2022

Cited by 2 | Viewed by 2283

Abstract

Sunni exegetes repeatedly assert the authority of the Qur’an to explain itself, and the authority of the prophetic tradition (ḥadīth) or early interpretations when explanations cannot be found in the Qur’an. Yet the treatment that the Queen of Sheba receives by [...] Read more.

Sunni exegetes repeatedly assert the authority of the Qur’an to explain itself, and the authority of the prophetic tradition (ḥadīth) or early interpretations when explanations cannot be found in the Qur’an. Yet the treatment that the Queen of Sheba receives by the exegetes reveals that, contrary to their assertions, they are influenced by and are products of their cultural and social milieux. This leads to increasingly androcentric accretions in the Sunni exegetical tradition that depart noticeably from the plain reading of the text. Early tafsīrs, such as that of Muqātil ibn Sulaymān (d. 150/767), generally remain more faithful to the literal Qur’anic reading and promulgate a highly positive impression of the Queen of Sheba’s character and leadership style. Later commentaries, however, including those of Ibn Jarīr al-Ṭabarī (d. 310/923) and ‘Imād al-Dīn ibn Kathīr (d. 774/1373), inevitably influenced by their time, seem to present a more androcentric interpretation that diminishes the agency of the Queen. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

21 pages, 414 KiB

Open AccessArticle

Moral Visions in Medieval Muslim Interpretations of Sūra 102 Al-Takāthur: Warnings against Pride, Wealth, or Pleasure?

by Alena Kulinich

Religions 2022, 13(1), 68; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13010068 - 12 Jan 2022

Cited by 1 | Viewed by 1510

Abstract

This article focuses on sūra 102 al-Takāthur of the Qur’ān which addresses those preoccupied with al-takāthur (competition for superiority in number, or accumulation of wealth), warning them of the punishment of Hell in the Hereafter and of their interrogation about al-na‘īm (the worldly [...] Read more.

This article focuses on sūra 102 al-Takāthur of the Qur’ān which addresses those preoccupied with al-takāthur (competition for superiority in number, or accumulation of wealth), warning them of the punishment of Hell in the Hereafter and of their interrogation about al-na‘īm (the worldly pleasures) on the Day of Judgement. The grave eschatological implications of engaging in al-takāthur and al-na‘īm, conveyed in this sūra, have triggered attempts by Muslim scholars to determine the intended meanings of these notions and the scope of their reference. This article examines the interpretations of al-takāthur and al-na‘īm in medieval commentaries on sūra al-Takāthur with the aim of identifying and analysing various interpretative trends regarding these two notions and exploring their connection with the moral orientations among Muslims in the medieval period of Islamic history. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

17 pages, 602 KiB

Open AccessArticle

Inspiration and Revelation of the Qur’an and Its Relation to the Bible

by Abdulla Galadari

Religions 2021, 12(11), 1023; https://0-doi-org.brum.beds.ac.uk/10.3390/rel12111023 - 21 Nov 2021

Cited by 2 | Viewed by 3335

Abstract

The Qur’an often compares its own inspiration and revelation with previous scriptures to its audience. However, the Jews and Christians in Late Antiquity had manifold understandings of the inspiration and revelation of scripture. The rabbinic tradition posits various degrees of inspiration behind canonical [...] Read more.

The Qur’an often compares its own inspiration and revelation with previous scriptures to its audience. However, the Jews and Christians in Late Antiquity had manifold understandings of the inspiration and revelation of scripture. The rabbinic tradition posits various degrees of inspiration behind canonical scriptures: the Torah was dictated by God to Moses, while other prophets had lesser degrees of divine inspiration. Many Christian churches typically held a dual authorship concept, where the human author wrote under the inspiration of a divine author. Many Muslim traditions held various understandings of the agency, or lack thereof, of Muḥammad in the utterances of the Qur’an. Nonetheless, the Qur’an claims that its own inspiration is no different from some biblical books. Since the rabbinic and Christian views differ, it is imperative to understand the Qur’anic concept of itself on inspiration and revelation (waḥy and tanzīl), especially since it compares itself with other scriptures. Additionally, it is argued that the Qur’an’s self-referentiality as a “kitāb” that descends does not necessarily denote a “book” (neither heavenly nor earthly), but an order or commandment, which is more loyal to the root definition. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

16 pages, 297 KiB

Open AccessArticle

Quran as Scripture in Classical Muslim Scholarship

by Brannon Wheeler

Religions 2021, 12(11), 1013; https://0-doi-org.brum.beds.ac.uk/10.3390/rel12111013 - 17 Nov 2021

Cited by 1 | Viewed by 3564

Abstract

Recent scholarship focuses on the plasticity of the concept of “scripture” as it is defined by different religious traditions. Based on its contents, the Quran is most commonly compared to the Bible, yet such an approach misses the distinct way that the Quran [...] Read more.

Recent scholarship focuses on the plasticity of the concept of “scripture” as it is defined by different religious traditions. Based on its contents, the Quran is most commonly compared to the Bible, yet such an approach misses the distinct way that the Quran is understood as an authoritative text by classical Muslim scholarship. Even “basic” information—knowing the number of words, the names of surahs, the structure of the text—is essential to understanding how Muslims see the Quran as scripture and the foundations upon which it is built. Muslims regard the Quran as the word of God, revealed to the prophet Muhammad, the primary source for determining the beliefs and practices of Islam. The text of the Quran is used in the teaching of Arabic and is the focus of Islamic learning. It is regarded as interceding on behalf of those who revere it, is recited as a part of regular rituals, and is treated as a sacred object in ritual and everyday settings. The exegetical and ritual use of the Quran is a fundamental means for Muslims to both relate and distinguish themselves from other religious identities, especially those such as Jews and Christians, with whom they share a common scriptural tradition. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

19 pages, 304 KiB

Open AccessArticle

Quranic Christology in Late Antiquity. ‘Isa ibn Maryam and His Divine Power (Energeia) in the Islamic Revelation

by Marco Demichelis

Religions 2021, 12(11), 979; https://0-doi-org.brum.beds.ac.uk/10.3390/rel12110979 - 09 Nov 2021

Viewed by 3951

Abstract

Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, [...] Read more.

Christology and monotheism have been dogmatically linked in the long history of Islam-Christian dialogue since the beginning of the 8th century. The Qur’an, in an analytical perception of religious otherness, specifically in relation to Christianity, assumed a dual discernment: on the one hand, it adopts a sceptical position because Christians are assimilationist (2: 120, 135, 145; 5: 51), sectarian and made Jesus the son of God (4: 171; 5: 14–19, 73; 9: 30; 18: 4–5; 21: 26); on the other hand, they are commended over the Jews and ‘Isa ibn Maryam has been strengthened with the Holy Spirit by God himself (2: 59, 62, 87, 253; 3: 48; 5: 47, 73, 82, 85, 110). The importance of enforcing the consciousness of a Quranic Christology, specifically where it concerned the potential influence that Christological doctrines such as adoptionism and monoenergism had on early Islam in late antiquity, where it was based on the proto- Islamic understanding of Jesus, and where it was rooted in Patristic orthodox-unorthodox debates, fell into oblivion. How was the Quranic canonization process affected by the ongoing Christological debates of the 7th century? Could Heraclius’ monoenergism have played a concrete influence on Quranic Christology? And in which way did early Kalam debates on God’s speech and will remain linked to Quranic Christology? Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

19 pages, 1064 KiB

Open AccessArticle

The Almohads and the “Qur’anization” of War Narrative and Ritual

by Javier Albarrán

Religions 2021, 12(10), 876; https://0-doi-org.brum.beds.ac.uk/10.3390/rel12100876 - 14 Oct 2021

Cited by 1 | Viewed by 2121

Abstract

The Almohad movement (12th–13th centuries, Islamic West) had in the return to the direct study of the primary sources of Islam—the Qur’an and the Sunna—and in jihād, two of its most important pillars of legitimation and action. In this sense, it is [...] Read more.

The Almohad movement (12th–13th centuries, Islamic West) had in the return to the direct study of the primary sources of Islam—the Qur’an and the Sunna—and in jihād, two of its most important pillars of legitimation and action. In this sense, it is an ideal period to study how both realities—Qur’an and jihād—were linked in a given historical context. During the Almohad period, the use of Qur’anic verses in accounts related to war episodes became widespread. We thus witness a “Qur’anization” of the war narrative, a resource adding greater religiosity and spirituality to the context of jihād, to its elaboration and discursive representation, and to its memory and remembrance through written testimonies. In this paper I study, through the main narrative and documentary sources of the period, how the Qur’an was inserted into and adapted to the Almohad war discourse. Likewise, this approach allows me to explore how the Qur’an came to life within the framework of the Almohad jihād, how it served for its justification and legitimation, and how it formed part of the ceremony and the war protocol of the Maghrebi caliphate, thus linking itself with other discursive and propaganda mechanisms such as architecture or military parades. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

18 pages, 630 KiB

Open AccessArticle

The Demystification of Magic in the Tafsīr al-Manār: An Analysis of the Exegetical and Homiletic Devices Used in the Discussion ‘Mabḥath al-siḥr wa-Hārūt wa-Mārūt’

by Stephen R. Burge

Religions 2021, 12(9), 734; https://0-doi-org.brum.beds.ac.uk/10.3390/rel12090734 - 07 Sep 2021

Cited by 4 | Viewed by 5332

Abstract

The two angels Hārūt and Mārūt are mentioned together with the prophet Solomon in the ‘magic pericope’ of Sūrat al-Baqara (Q. 2:101–103). Rashīd Riḍā and his mentor Muḥammad ῾Abduh rejected the folkloric, mythical legends that surrounded the two angels Hārūt and Mārūt and [...] Read more.

The two angels Hārūt and Mārūt are mentioned together with the prophet Solomon in the ‘magic pericope’ of Sūrat al-Baqara (Q. 2:101–103). Rashīd Riḍā and his mentor Muḥammad ῾Abduh rejected the folkloric, mythical legends that surrounded the two angels Hārūt and Mārūt and the image of Solomon as a magus-like figure, seeing it as a threat to the rational interpretation of the Qur’ān. In his exegesis, Tafsīr al-Manār, Riḍā includes a relatively substantial tract denouncing magic and its use, entitled Mabḥath al-siḥr wa-Hārūt wa-Mārūt. This article will provide an analysis of exegetical and homiletic features used in this section, focusing on four areas: (i) elements of homiletic antisemitism; (ii) the invocation of personal experience; (iii) the use of lexicology to demystify Qur’ānic references to magic; and (iv) the use of a variant reading to demythologize the story. The aim of this article is to explore the ways in which the rejection of magic is articulated and which homiletic and exegetic tools Riḍā uses to support his position. A final section will explore the modernist movement’s relationship with biblical studies and the influence that it may have had on the interpretation of myth in the Tafsīr al-Manār. Full article

(This article belongs to the Special Issue The Qur’an in History. The History of the Qur’an. From Canonization to Critique and Semantic Hermeneutics)

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