Texts and Studies on the Qurʾān – serie

For all Muslims the Qurʾan is the word of God. In the first centuries of Islam, however, many individuals and groups, and some Shiʿis, believed that the generally accepted text of the Qurʾan is corrupt. The Shiʿis asserted that redactors had altered or deleted among other things all passages that supported the rights of ʿAli and his successors or that condemned his enemies. One of the fullest lists of these alleged changes and of other variant readings is to be found in the work of al-Sayyārī (3rd/9th century), which is indeed among the earliest Shiʿi books to have survived. In many cases the alternative readings that al-Sayyārī presents substantially contribute to our understanding of early Shiʿi doctrine and of the early and numerous debates about the Qurʾan in general.

The codex Parisino-petropolitanus is one of the earliest witnesses of the handwritten transmission of the Qurʾanic text which has survived to this day. The various fragments which were part of the original manuscript are scattered among various collections; once put together, they provide a unique picture of the state of the text during the 7th century (orthography and textual peculiarities) and of the circumstances in which the canonical version as we know it today took shape physically. The present study, first of its kind, paves the way for a more accurate understanding of the beginning of Islam, based on a significant document, and of the evolution of the Qurʾan during that period.Le codex Parisino-petropolitanus est l'un des plus anciens témoins de la transmission manuscrite du texte du Coran qui aient été conservés. Ses différents fragments sont dispersés entre plusieurs collections; une fois mis ensemble, ils donnent un aperçu unique sur l'état du texte au 7e siècle (orthographe et particularités textuelles) et sur les conditions dans lesquelles s'est organisée matériellement la constitution de la version canonique telle que nous la connaissons. Cette étude, première de son genre, ouvre la voie à une compréhension plus fine, appuyée sur un document significatif, des premiers temps de l'islam et de l'évolution du Coran au cours de cette période.

Previous scholarship on recent Muslim Qurʾanic exegesis has mostly focussed on modernising trends, usually remaining within the confines of a single language area. Transcending this hitherto dominating narrow focus, this book offers a comparative analysis of a body of contemporary Sunnite Qurʾanic commentaries from the Arab World, Indonesia and Turkey. It takes into account both the influence of specific local conditions and the common intellectual heritage they rely on. By paying special attention not only to new developments, but also to the embeddedness of contemporary Qurʾanic exegesis into a more than thousand-year-old intellectual tradition, it provides new insights into the religious, academic, political and social context of exegetical practice in the modern Islamic World.Die Forschung zur neueren muslimischen Koranexegese hat sich bislang weitgehend auf modernisierende Trends konzentriert und sich dabei zumeist innerhalb der Grenzen eines Sprachraums bewegt. Das vorliegende Buch bricht diesen verengenden Fokus auf, indem es einen Korpus von zeitgenössischen sunnitischen Korankommentaren aus der arabischen Welt, Indonesien und der Türkei vergleichend untersucht und der Frage nach ihrer Prägung durch spezifische lokale Bedingungen ebenso nachgeht wie der Analyse des gemeinsamen geistigen Erbes, auf das sie sich stützen. Indem es neben neueren exegetischen Entwicklungen der Einbettung zeitgenössischer Koranexegese in eine mehr als tausend Jahre alte ideengeschichtliche Tradition besondere Aufmerksamkeit widmet, liefert es neue Erkenntnisse über den religiösen, akademischen, politischen und gesellschaftlichen Kontext exegetischer Tätigkeit in der modernen islamischen Welt.

A Qurʾān Commentary by Ibn Barrajān of Seville (d. 536/1141) is a critical Arabic text edition of a medieval Muslim Qurʾān commentary entitled, Īḍāḥ al-ḥikma bi-aḥkām al-ʿibra (Wisdom Deciphered, the Unseen Discovered). The annotated Arabic text is accompanied by an analytical introduction and an extensive subject index.This Qurʾān commentary is Ibn Barrajān’s last and most esoteric work, and as such offers the most explicit articulation of his mystical and philosophical doctrines. It synthesizes his teachings, drawn from a wide array of Islamic disciplines, and provides a link between early Sufism and Muslim mysticism in medieval Spain (Andalusia). The Īḍāḥ moreover is the earliest known work of its kind to make extensive use of Arabic Biblical material as proof texts for Qurʾānic doctrines.

Islamic Studies Today: Essays in Honor of Andrew Rippin, is a collection of essays on the Qur’ān, qur’anic exegesis, the early history of Islam, the relationship of the qur’anic text to writings from other religious traditions, and the use of the Qur’ān in modern discussions and debates. Its scope is medieval and modern contexts and it covers regions right across the Muslim world. The essays are based on and reflect Rippin's broad interests and methodological innovations; his studies of text transmissions, hermeneutical studies of the Qur’ān; careful unpacking of the complex relations between qur’anic exegesis and historical contexts; and exploring potential new methodologies for future research.With contributions by: Herbert Berg, Stefano Bigliardi, Majid Daneshgar, Bruce Fudge, Claude Gilliot, Andreas Görke, Feras Hamza, Gerald Hawting, Aaron W. Hughes, Tariq Jaffer, Marianna Klar, Jane McAuliffe, Arnold Yasin Mol, Angelika Neuwirth, Gordon Nickel, Johanna Pink, Michael E. Pregill, Gabriel S. Reynolds, Peter G. Riddell, Walid A. Saleh, Nicolai Sinai, Roberto Tottoli

In Tafsir as Mystical Experience, Todd Lawson shows how the Quran may be engaged with for meaning and understanding, the usual goal of mystical exegesis, and also how it may be engaged with through tafsīr in a quest for spiritual or mystical experience. In this earliest of the Báb’s extended works, written before his public claim to be the return of the hidden Imam, the act of reading is shown to be something akin to holy communion in which the sacred text is both entrance upon and destination of the mystic quest. The Quran here is a door to an “abode of glory” and an abiding spiritual encounter with the divine through the prophet, his daughter Fāṭima and the twelve Imams of Ithna-ʿasharī Shiʿism who inhabit the letters, words, verses and suras of the Book.Cover calligraphy by Burhan Zahrai of Quran 53:11

In The Semantics of Qurʾanic Language: al-Āḫira, Ghassan el Masri offers a semantic study of the concept al-āḫira ‘the End’ in the Qurʾān. The study is prefaced with a detailed account of the late antique concept of etymologia (Semantic Etymology). In his work, he demonstrates the necessity of this concept for appreciating the Qurʾān’s rhetorical strategies for claiming discursive authority in the Abrahamic theological tradition. The author applies the etymological tool to his investigation of the theological significance of al-āḫira, and concludes that the concept is polysemous, and tolerates a large variety of interpretations. The work is unique in that it draws extensively on Biblical material and presents a plethora of pre-Islamic poetry verses in the analysis of the concept.

In Revelation in the Qur’an Simon P. Loynes presents a semantic study of the Arabic roots n-z-l and w-ḥ-y in order to elucidate the modalities of revelation in the Qur’an. Through an exhaustive analysis of their occurrences in the Qur’an, and with reference to pre-Islamic poetry, Loynes argues that the two roots represent distinct occurrences, with the former concerned with spatial events and the latter with communicative. This has significant consequences for understanding the Qur’an’s unique concept of revelation and how this is both in concord and at variance with earlier religious traditions.

The Qur’anic surahs and passages that are customarily taken to postdate Muhammad’s emigration to Medina occupy a key position in the formative period of Islam: they fundamentally shaped later convictions about Muhammad’s paradigmatic authority and universal missionary remit; they constitute an important basis for Islam’s development into a religion with a strong legal focus; and they demarcate the Qur’anic community from Judaism and Christianity. The volume exemplifies a rich array of approaches to the challenges posed by this part of the Qur’an, including its distinctive literary and doctrinal features, its relationship to other late antique traditions, and the question of oral composition.Contributors are Karen Bauer, Saqib Hussain, Marianna Klar, Joseph E. Lowry, Angelika Neuwirth, Andrew J. O’Connor, Cecilia Palombo, Nora K. Schmid, Nicolai Sinai, Devin J. Stewart, Gabriel S. Reynolds, Neal Robinson and Holger Zellentin.

This volume is a collection of essays on transregional aspects of Malay-Indonesian Islam and Islamic Studies, based on Peter G. Riddell’s broad interest and expertise. Particular attention is paid to rare manuscripts, unique inscriptions, Qurʾān commentaries and translations, textbooks, and personal and public archives. This book invites readers to reconstruct the ways in which Malay-Indonesian Islam and Islamic studies have been structured.Contributors are Khairudin Aljunied, Majid Daneshgar, R. Michael Feener, Annabel Teh Gallop, Mulaika Hijjas, Andrew Peacock, Johanna Pink, Gregorius Dwi Kuswanta, Michael Laffan, Han Hsien Liew, Julian Millie, Ervan Nurtawab, Masykur Syafruddin, Edwin P. Wieringa and Farouk Yahya.

The Turkish market of Qur’anic translations and studies is exceedingly oversaturated. Critics find some of these lacking in proper hermeneutical judgment, impelling them to reflect on the conditions of judicious Qur’anic exegesis. These reflections have remained relatively unexplored in English academic literature. In Critical Hermeneutics, Çelik explores and compares the hermeneutical philosophies of three Turkish intellectuals, namely Alpyağıl, Cündioğlu, and Öztürk. By exploring their philosophical views on subjectivity and objectivity in the context of interpreting the Qur’an, Çelik draws major implications for reading the Qur’an in new and different ways.

Research on Islamic asceticism frequently highlights practices and ideas described in premodern Islamic literature on renunciation (zuhd). This study redirects our attention to the Qur’an’s ascetic dimension and its reception in the poems and sermons of the Kharijites, an early Islamic group known for extreme piety. It sheds light on the Qur’an’s engagement with late antique ascetic ideas, notably regarding scriptural reading and recitation. In their reception of the Qur’an, the Kharijites developed practices of reading and recitation characterized by the interiorization and enactment of scripture. This book offers a new view of the religious culture of the first and early second centuries of Islam through the lens of an understudied group and its attempts to put the Qur’an into practice.

This book is about the articulation of ethics in the Qurʾān and the tafsīr tradition. Based on an examination of several apparently problematic Qurʾānic narrative pericopes and how the exegetes grappled with them, the book demonstrates that the moral world of the Qurʾān is polyvalent and non-linear, owing, above all, to its intrinsic ethical antinomies and textual ambiguities. That is, the book contends that paradox and uncertainty are both constituents of the Qurʾān’s ethical architectonics, and that through these constituents the Qurʾān charts a system of ethics that seeks to tread in the midst of a non-ideal world rife with uncertainty. The book also argues that the tafsīr tradition tends to erode the hermeneutical openness of the Qurʾān and, thereby, limits the Qurʾān’s ethical potential. The book, thus, advances our understanding of Qurʾānic ethics and contributes to the field of tafsīr studies and to the scholarship on Qurʾānic hermeneutics.

This work is both an introduction to the genre of classical tafsīr and a detailed study of one of its major architects, al-Thaʿlabī (d. 427/1035). The book offers a detailed study of the hermeneutical principles that governed al-Thaʿlabī's approach to the Qurʾān, principles which became the norm in later exegetical works. It is divided into three main sections; the first outlines the life and times of the author; the second is a detailed study of his major exegetical work, al-Kashf; the third charts a brief history of the genre of tafsīr through documenting the reactions of later exegetes to al-Kashf. This work brings together material never examined before and tries to offer a new way of understanding the history of classical Qurʾān exegesis.