The Study of the Qur’an in Europe (original) (raw)
Related papers
The Qur'an in Europe - the European Qur'an, Journal of Quranic Studies, 20.3 (2018), 1-20
2018
This introductory article follows one of the most widely read and used Qur’an editions in Christian Europe, Theodor Bibliander’s Machumetis Saracenorum principis, eiusque successorum vitae, ac doctrina, ipseque Alcoran, printed in Basel in 1543 and in a second edition in 1550. The article analyses some of the interpretations, appropriations, and polemical uses that this Qur’an version was exposed to during an age of confessional rivalry and political fragmentation. By doing so, the article tries to show the deep entanglement of the Qur’an in European religious and political discourses. It argues that with regard to the transformations that the Qur’an underwent in its transition from the Islamic-Arabic world to the various Latin and vernacular versions in Europe, as well as with regard to the ways that the Qur’an is read, used, and adapted in Christian and Jewish European contexts, we are confronted with a text genre sui generis–—the European Qur’an.
Horizon 2020 DMP - The European Qur’an. Islamic Scripture in European Culture and Religion 1150-1850
2019
EuQu is an ERC Synergy project formed by a consortium led by the Spanish National Research Council (CSIC); the University of Naples L’Orientale (UNO); the University of Kent (UoK) and the University of Nantes (UN). Other members of the consortium are the University of Amsterdam (UvA);Autonomous University of Barcelona; and the Humanities Research Centre of the Hungarian Academy of Sciences. Funder: European Commission (Horizon 2020) Institution: European Research Council.
Jurnal Studi Ilmu-Ilmu al-Qur’an dan Hadis 24, no. 2 (2023), 285-336, 2023
The broad interest in the emergence and presence of Islam and Muslims by Europe goes back to the centuries immediately following Muslim conquests and spread through the Mediterranean (from the 1st ce. AH / 7th cen. AD). A number of studies in the previous decades have discussed the perceptions and evaluations of Islam by Europeans from the Middle Ages till modern times, at times focusing on the Qur'an. How the Islamic holy text was known, collected in manuscripts, translated, read, used and polemically discussed in its contents from the 12th century until contemporary times is a chapter of European intellectual activity. Recent research and above all the projects financed by the European commission, which are currently being carried out, are a contribution to the study of the Qur'an and in particular to the history of the presence of the Qur'an in European consciousness. In this field the project "EuQu-The European Qur'an" is particularly significant; it has the ambition to demonstrate how the reading and uses of the Qur'an were important in the intellectual, cultural and religious developments of Europe through the ages.
European Visions of the Qur'ān in the Middle Ages (9 th -15 th centuries) Workshop Program
JOURNAL OF QUR'ANIC STUDIES, vol. 25, pp. 93-119, 2021
Comment le Qur’ān est-il nommé, défini, figuré? Comment le Qur’ān est-il jugé, évalué? Comment le Qur’ān est-il lu et compris? Comment le Qur’ān est-il utilisé, transformé, exploité? Ces questions, au centre du débat des journées d’étude, ont été appliquées à la réception de l’Alcoranus dans les commentaires à la Comédie. La question des sources arabes de la Comédie, depuis la publication des thèses de Asín Palacios, a donné lieu à une polémique considérable entre partisans et decrateurs de la dépendance de Dante aux traditions musulmanes. Les chercheurs ont toutefois compris qu’il faut repenser les terms du débat et évaluer le rôle joué par les intermediares latins ou romans. On a donc insisté sur la reconstruction des canaux de transmission possibles de la culture arabe, à la fois dans le christianisme et dans l’Alighieri, ou sur l’évaluation de l’image de la religion musulmane et de son fondateur, Mahomet, répandue au Moyen Âge. En revanche, la réception du texte de l’Alcoranus est restée insuffisamment étudiée, confinée dans le cadre, qui est d’ailleurs philologiquement sûr, de la citation indirecte. La communication s'est concentrée donc sur l’image du livre sacré de l’Islam rendue par les anciens commentaires à la Comédie. Le texte de l’Alcoranus apparaît le résultat d’un filtrage idéologique et culturel réitéré qui devient une opportunité pour rappeler les tópoi les plus courants de la polémique anti-islamique.
The European Qur’ān: The Place of the Muslim Holy Book in European Cultural History
2021
the banks of the Nile. Goethe likewise expressed his admiration for the emperor by proclaiming him »der Mahomet der Welt«. Bonaparte liked to compare himself with the prophet, who was a source of inspiration for him: a brilliant general, inspired orator, sage legislator; in sum, the paragon of the »great man« who knew how to inspire the masses. On the Orient, the ship that brought him to Egypt, Napoleon read the Qur’ān, in the recent French translation by Claude-Etienne Savary. In his preface, Savary sketched a portrait of Muhammad as »one of those extraordinary men who, born with superior talents, appears now and again on the world’s stage to change it and to chain simple mortals to their chariots«. Napoleon read the Qur’ān and saw in Muhammad a model for his conquest of Egypt. He ostentatiously carried his Qur’ān with him as he tried to win over Egypt’s ʿulamā, had them instruct him in its doctrine and promised them that in Egypt he would establish a legal system based on the Qur’...
This article presents an unknown Spanish translation of the Qur’ān, extant at the Ets Haim/Livraria Montezinos Library of the Portuguese Jewish Community of Amsterdam. The manuscript dates from the seventeenth century and was the work of a Spanish or Portuguese Jew living in Amsterdam or another community of the Sephardi diaspora. In the present contribution, a detailed material description of the manuscript and its contents, as well as of its Italian and Spanish sources, is offered. While the translator claimed that the work was translated “word for word from Arabic,” he actually used the Italian version of the Qur’ān by Giovanni Battista Castrodardo, published by Andrea Arrivabene in Venice in 1547. The short appendix on the life of Muḥammad, on the other hand was based on a Spanish polemical work addressed to the minority of the moriscos: the Confutación del Al corán y secta mahometana by Lope de Obregón, published in Granada in 1555. This translation represents a unique case-study of the re-contextualization of the Qur’ān in early modern Europe and of the History of Reading across European and Mediterranean confessions.