Koran Research Papers - Academia.edu (original) (raw)

- by
- •
- Koran

De islam is een monotheïstische religie die ontstaan is in de zevende eeuw op basis van openbaringen aan de profeet Mohammed. Centraal staan het heilig boek, de Koran, en de vijf ‘zuilen’: de geloofsbelijdenis (shahada), het gebed (salat), het betalen van armenbelasting (zakat), het vasten (sawm) en de bedevaart (hadj). Grote waarde wordt gehecht aan de sharia: de religieuze plichtenleer die het menselijk handelen in wereldse en religieuze zaken bepaalt, zowel in de relatie van mensen onderling als van mens tot Allah. Moslims (mensen die de weldaden van Allah erkennen en overeenkomstig zijn wil willen leven) denken en geloven heel verschillend. De meeste moslims zijn soennieten. Op de tweede plaats komen sjiïeten. Daarnaast zijn er nog kharidjieten en moslims die mystiek-devotioneel ingesteld zijn. Ze hebben een verschillende kijk op andersgelovigen, op ethische vragen en op religieuze vragen.

- by Leen den Besten
- •
- Islam, Sharia, Mohammed Arkoun, Zakat

The aim with the present volume, The Quran: In Transcription, is to make the Quran available in a scientific transcription. The transcribed text in this volume is based on the digital Uthmani text of the Tanzil Quran Text. The present transcription is not meant to replace the Arabic text in the Arabic script. The Arabic script as well as the Arabic orthography in themselves contain much valuable information for any scholar or reader. This book is rather to be seen as an aid for those who do not master the intricacies of the Arabic script, or those who need access to a scientific transcription.

- by Elie Wardini
- •
- Quran, Transcription, Koran
- by Muhammad Nabeel Musharraf
- •
- Quranic Studies, Revelation, Islamic Studies, Tafsir

... pro-vides general information on Islam, corrects some misconceptions about it, and answers some commonly asked questions, such as: § What does Islam say about terrorism? § What is the status of women in Islam? A Brief Illustrated... more

- by Islam info
- •
- Religion, Comparative Religion, History, Philosophy

The Arabic Qur’an is the most widely read and recited of books
throughout the Muslim world. Yet its teaching and message are not
accessible to a large number of non-Arab Muslims except through
translations. Even where translations are available, topically arranged
selections can be very helpful for a better understanding of Islamic
teachings, especially for those who do not have the time or patience to
carry out a thorough study.
Topical selections of verses and passages are also useful for introducing non-Muslims readers to the Qur’an and its major themes, especially those who lack the time and or motivation to explore the Islamic scripture in its entirety.

- by Ali Qarai
- •
- Quranic Studies, Quranic Exegesis, Qur'anic Hermeneutics, Koran

Van de opkomst van de Islam, het Christendom als staatsgodsdienst en groei tot de belangrijkste religie van Europa,... tot de ondergang van het Byzantijnse Rijk en Constantinopel.

- by Jurgen Marechal
- •
- Thomas Aquinas, Islam, Koran, Cluny
- by Shayma Ramez
- •
- Islam, Quran, Koran

In deze tekst wordt onderzocht hoe de islam zich verhoudt tot Europa, in het bijzonder tot het rationele Verlichtingsdenken en de joods-christelijke wortels van de Europese beschaving. Het doel is de vraag te beantwoorden hoe we de vrede in Europa en de rest van de wereld kunnen behouden. Deze analyse kan politici helpen om adequaat te reageren als de hel losbreekt.

- by Juliaan van Acker
- •
- Islam, Terrorisme, Europa, Koran
- by Kai Borrmann
- •
- Logic, Islamic Philosophy, Truth, Wittgenstein

Piccardo, revisione e controllo dottrinale Sura I Al-Fâtiha (L'Aprente) 1 Pre-Hegira *, n. 5 , di 7 versetti 1 In nome di Allah , il Compassionevole, il Misericordioso 2 . 2 La lode [appartiene] ad Allah 3 , Signore dei mondi 4 , 3 il Compassionevole, il Misericordioso, 4 Re del Giorno del Giudizio 5 . 5 Te noi adoriamo e a Te chiediamo aiuto 6 .

- by Tommaso Venere
- •
- Arabic, Islam, Quran, Muslim
- by Stephen Landry
- •
- Abrahamic Religions, Islam, Book of Genesis, Bible

The late Antique mosaic of Orpheus decorated a small room, approximately 18 m2 in area, connected with two even smaller ones, in 4 m2 and the other 2 m2 in area, belonging most likely to a small funerary chapel (or tomb) discovered in the ancient necropolis by the Damascene Gate in Jerusalem; it was discovered in 1901 by H. Vincent.
The author proposes a new interpretation of the iconographic program of the Orpheus myth used by wealthy Christians in a sepulchral context (see Olszewski M.T. «Orphée endeuillé de la mosaïque funéraire de Jérusalem», in Rey Mimoso-Ruiz, B. ed., Actes du colloque «Orphée entre Soleil et ombre», à l’Institut Catholique de Toulouse du 16 au 17 novembre 2007, Inter Lignes, numéros spécial – mars 2008, pp. 205-214, 226). He also proposes a new interpretation of the role Orpheus played in Roman funerary art, concentrating on the importance of the play on words and the visual and textual punning that was popular in ancient art and especially in funerary art. He rejects the popular interpretation of Orpheus as Christ in the Roman catacombs and proposes to interpret the image as that of Orpheus, bard of the departed souls, without any ahistorical connection with Christ. The program of the mosaic from Jerusalem is thus explained as a play on the words Orpheus-orphanos and Chiron (Chi-Rho) and Pan [Παν(τοκράτωρ)].The frequently used Christian funerary formula of resting in peace, Christ or the Lord corresponds
perfectly with the mood created around the mythical bard.
Orpheus’ universal role as singer and musician moving even the most stony of hearts, extolling the beloved departed, is absolutely justified in the context of a 6th-century Christian tomb. Orpheus is a popular and neutral figure, meaning that in effect it does not constitute a threat to Christian theology and can be tolerated by the educated Christians of Jerusalem.

- by Samuel Bendeck Sotillos
- •
- Religion, Christianity, Buddhism, Hinduism

U ovom eseju autor raspravlja o oblicima ili vidovima Kurʼānske Riječi, to jest Božije Objave ili kalāmullāh. Komentari Kurʼāna spominju „Vječni Kurʼān“, „Usmeni Kurʼān“, „Pisani Kurʼān“... Sve su to vidovi formi u kojima se nalazi Kurʼān, Vječna Božija Riječ.
Također, u ovom eseju autor raspravlja i o pitanjima u vezi sa pisanjem Kurʼāna na arapskom, te transkripcije kurʼānskog arapskog pisma u druga pisma (latinička, ćirilička itd.).

- by Enes Karic
- •
- Koran
- by Krzysztof Kościelniak
- •
- Koran

The authors suggest to view the origins of Islam against the background of the 6th century AD Arabian socio-ecological crisis whose model is specified in the paper through the study of cli-matological, seismological, volcanological and epidemiological history of the period. Most so-cio-political systems of the Arabs reacted to the socio-ecological crisis by getting rid of the rig-id supra-tribal political structures (kingdoms and chiefdoms) which started posing a real threat to their very survival. The decades of fighting which led to the destruction of the most of the Arabian kingdoms and chiefdoms (reflected in Ayyam al-Arab tradition) led to the elaboration of some definite "anti-royal" freedom-loving tribal ethos. At the beginning of the 7th century a tribe which would recognize themselves as subjects of some terrestrial super-tribal political au-thority, a "king", risked to lose its honour. However, this seems not to be applicable to the au-thority of another type, the "celestial" one. At the meantime the early 7th century evidences the merging of the Arabian tradition of prophecy and the Arabian Monotheist "Rahmanist" tradi-tion which produced "the Arabian prophetic movement". The Monotheist "Rahmanist" proph-ets appear to have represented a supratribal authority just of the type many Arab tribes were looking for at this very time, which seems to explain to a certain extent those prophets' politi-cal success (including the extreme political success of Muhammad).

al-Baqarah (The Cow) is named after the incident of the cow, as related in Ayas 67-74, highlighting the lukewarm response of the Children of Israel to God’s commandments whereby He sought to test their Faith.
Merit: the longest sura in the Grand Qur’an totaling 286 ayas, al-Baqarah has a number of merits. Firstly, it is a blessing for the Muslim household. Abu Hurayrah narrated that the Prophet said: “Do not turn your homes into graveyards, the devil shuns the home in which Sura al-Baqarah is recited” (Muslim: 780), and Abu Umamah al-Bahili narrated that the Prophet said: “Read Sura al-Baqarah as owning it is a blessing and abandoning it is a loss, and the sorcerers cannot bear it”. (Muslim: 1910) Secondly, and very importantly, it, along with Al 'Imran– together known as ‘al-Zahrawin’ (lit. The Two Luminous Suras) – will come to intercede on behalf of a person who takes them as his own on the Day of Judgement. Abu Umamah al-Bahili narrated that the Prophet said: “Read the Qur’an for it comes on the Day of Judgement to intercede on behalf of those who associate themselves with it. Read al-Zahrawin, al-Baqarah and Ól ÑImrÉn, as they come on the Day of Judgement as if they were two clouds, or shades or two flocks of birds, keeping close together arguing on behalf of he who owns them”. (Muslim: 1910) al-Baqarah also contains some of the most meritorious ayas—the greatest aya in the Qur’an, the Aya of al-KursÊ (No. 255) and the last two ayas of the sura. 'Uqbah Ibn 'Amir narrated that the Prophet said: “Whoever recites the last two ayas of al-Baqarah, these will suffice him ˹as a shield from evil˺”. (al-Bukhari: 5008) The longest aya in the Qur’an, Aya Ad-Dayn (No. 282), also occurs in al-Baqarah.
Theme: the main message of al-Baqarah is that true Believers receive God’s commandments with unequivocal acceptance and submission. The sura is meant to establish firm Belief that can stand the tests and trials to come in order to prevail over Denial.
Key: in order to unlock the meaning for this sura one has to take it as a detailed answer from Allah to the Believers’ supplication to guide them to the Straight Path, found at the end of al-Fatihah—here Allah tells Believers how to find this Straight Path and true, unshakable Belief. The first five ayas capture the essence of the message: that true guidance is to be found in the Qur’an and that true Believers are those who submit themselves unquestioningly to Allah’s Will and have unshakable faith in all that Prophet Muhammad () came with. The many stories and incidents of disobedience and rebelling against Allah’s commands told here are given to highlight what lack of Belief and submission is like. Furthermore, it is a very early Madinan sura, which explains the many references given to the Children of Israel, who then resided in Madinah in their multitudes, and the gentle reminder they were given to the Straight Path of Allah. The sura also includes the admonishing of hypocrites lurking within the newly-formed community, and the introduction of new laws such as fasting during the month of Ramadan, how to perform Hajj and familial matters. Essentially, many new laws for the Muslims and their community at large are introduced in a very considerate manner: and whereby Believers are to obey these with total submission.

- by Waleed B L E Y H E S H Al-Amri
- •
- Quranic Studies, Quran, Quranic Exegesis, Koran

This book covers two important aspects about honey bees. Firstly, it ponders over te miraculous nature of Quran which mentioned the role of female bees at the time when there was no microscopes and human eye could not differentiate male from female bees. After discussing this scientific miracle, we move on to some crisp leadership lessons that we can learn from honey bees and appreciate the creation of our Lord who provides us with sources of wisdom and kindness in things as small as honey bees and as big as these blue skies and beyond. All we need to do is to ponder a little, freeing ourselves from unfinishing petty tasks we keep surrounded with.

- by Muhammad Nabeel Musharraf
- •
- Quranic Studies, Islamic Studies, Miracles, Koran

Claude Gilliot, « L’origine syro-araméenne du Coran », in Les nouveaux penseurs de l’islam, Le Nouvel Observateur, Hors Série no. 504, avril-mai 2004, p. 64-65
Compte rendu de: Christoph Luxenberg, Die syro-aramäische Lesart des Koran. Ein Beitrag zur Entschlüsselung der Koransprache, Berlin, Das Arabische Buch, 2000 (2ème éd. revue et augmentée, Berlin, Verlag Schiler, 2004)
A Challenge to Islam for reformation. The rediscovery and reliable reconstruction of a comprehensive Pre-Islamic Christian hymnal hidden in the Koran under earliest Islamic reinterpretations, Delhi, Motilal Banarsidass Publishers, 2003 (1ère éd. allemande, Über den Ur-Qur’an. Ansätze zur Rekonstruktion vorislamischer christlicher Strophenlieder im Qur’an, Erlangen 1974).

- by Claude Gilliot
- •
- Koran, Coran, Histoire du Coran, CHRISTOPH LUXENBERG

Jacob’s vision of a ladder to heaven is one of those enigmatic Scriptural passages which has puzzled the keen intellects of many Bible scholars down through the ages, for well-known Christian commentators such as Matthew Henry and Adam Clarke have stabbed at its meaning realizing it has something to do with the Person of Jesus the Messiah and his heaven-ordained ministry to reconcile earth’s inhabitants to their Heavenly Father and Creator , but others as Keil and Delitzsch don’t even connect this dream to the Person of Jesus .
But while we have a look at what the Christian Biblical scholars have said, we've also to see what the best of rabbinic Judaism has to offer us by way of explanation of Jacob’s dream.

- by Mina Fouad
- •
- Theology, Biblical Studies, Islam, Book of Genesis

It is clearly mentioned in Islamic texts that unlike in the Christian belief, Iblis was never an angel. He was a jinn and will remain so throughout his extended life. The word jinn has many meanings, including concealed in darkness, covered in mystery or the unknown. Jinns have the amazing quality to influence humans and envelop their senses using the weapon of waswasa (doubt). They can easily overpower humans unless the latter are God-conscious and recite the Quran to ward them off. As jinns are descended from the spices of Iblis, they are more likely to be his evil mates than good guys. They are also described in the Quran as qareen. The word shaitan is interchangeable with jinns unless they accept the divine message and become Muslims. Essay

- by Syed Sharfuddin
- •
- Religion, Islamic Studies, Tafsir, Koran

One of the most facile assumptions about religions, especially in the West, is that concepts of "God" would be more or less the same in the various famous scriptures. What would actual study and analysis of the scriptures, however, reveal about their portrayals of the deity related to such qualities as love? This essay, offered in two parts, compares the contents of the New Testament and the Quran on this important theme. I am very grateful for the translation into German by editor Dr. Carsten Polanz. The article was first published as "The Language of Love in Qur'ān and Gospel," in Sacred Text: Explorations in Lexicography (Frankfurt am Main: Peter Lang, 2009), pp. 223-48.

- by Gordon D Nickel
- •
- Comparative Religion, Islamic Law, Comparative Literature, Ethics

A general introduction to the subject of physical corrections in Quran manuscripts of the first several centuries AH, for non-specialists, giving representative samples and brief discussions of each, selected from a large body of data.... more

- by Daniel Brubaker
- •
- Manuscript Studies, Qur'anic Studies, Quranic Studies, Quran

Whenever the Quran explicitly mentions the pre-Islamic scriptures, it consistently describes them only in the most positive and respectful terms. I thought I would document this early on in my response to Muslim accusations of biblical falsification, "The Gentle Answer." Working through the substantial material in the Quran on the earlier scriptures, especially in sūras 2-5, the reader may wonder how Islamic discourse has become so harsh and dismissive toward the Bible. I explained that development in subsequent chapters of the book, which I plan to post successively throughout 2021. If you can't wait that long, get the entire book of 24 chapters at https://www.amazon.com/dp/099399721X

- by Gordon D Nickel
- •
- Qur'anic Studies, Synoptic Gospels, Quranic Studies, Intertextuality

Der Beitrag widmet sich prinzipiellen Aussagen im Koran zu den „letzten
Dingen“, d. h. den Fragen nach der Endlichkeit des menschlichen Lebens und der diesseitigen Welt sowie der Hoffnung auf Vollendung des Individuums und der gesamten Schöpfung in einer zukünftigen, jenseitigen Welt. Besonders augenfällig sind hierbei die ausdrucksstarken sprachlichen Bilder, die die Offenbarungsschrift der Muslime für diese eschatologischen Vorstellungen verwendet.

- by Sebastian Guenther
- •
- Arabic Literature, Theology, Medieval Studies, Apocalypticism

English translation of the original collection of essays. Unlike all other theories and views brought forward by Islamological "revisionists," Luxenberg's explanation of the mysterious letters in the Koran has no "traditional" alternative. If asked about the life of the prophet, the edition of the Koran and the meaning of most Koranic verses, Islamic scholars will adduce quotations from the Islamic traditional literature and agree at least about the main points. Not so about the mysterious letters: there is consensus neither among Islamic nor Islamological scholars about their meaning and origin. If any of Luxenberg's theories should have a chance to be accepted or at least discussed in the Islamic world, it's those expounded in the following article.

- by Sami Aldeeb
- •
- Koran
- by Mel Copeland
- •
- Gnosticism, History, Earth Sciences, Environmental Science

هسته‌ی اصلی قرآن توضیح ریشه‌های یهودی و مسیحی خود میباشد و کلیت آن، ترویج و بازگویی (هر چند شکسته و ناقص) آنچیزی است، که در تورات و انجیل آمده است. ناهمگونی، گُسستگی و نارسا بودن این بخشها در قرآن (در مقایسه با قسمتهای مشابه در انجیل و یا تورات) نیز می‌تواند یک دلیل مُوَجَه داشته باشد؛ چرا که مردم مورد خطاب قرآن کسانی بودند، که این روایات را به خوبی می‌شناختند و به همین سبب، قرآن تنها آنها را به این متون رجوع داده و خود را مکلف به بازگویی دوباره و کامل آنها نمی‌بیند. بعلاوه بایستی به این موضوع توجه کرد که قرآن در بیشتر موارد نه مستقیماً از کتابهای «اصلی»، بلکه از تفسیرهای دستچین شده‌ی مرتبط با آنها ـ که در آنزمان و در جریان جدلهای گروهی بوجود آمده بودند ـ نقل قول می‌کند. گذار از هسته مسیحی قرآن به نسخه جدید آن، با کمک متمم‌های مورد نیاز، که در واقع برای مشروعیت‌بخشی به حکومت عباسیان انجام گرفت، همان عبور از آیه‌های "مَکّی" است به "مَدَنی"! این گذار همزمان به معنی استقلال و جدایی جریان مسیحی عربی از ریشه‌های (مُسالمت آمیز) خود و شکلگیری یک مذهب تهاجمی و خشن جدید است. از آنجا که این پروسه در همجواری دیگر مذاهب بزرگ و ریشه‌دار در مناطق ایرانی در جریان بود، طبیعتاً نمیتوانست از تأثیر این فرهنگها در اَمان بماند. بنابراین طبیعی می‌نماید که اسلام بعنوان دین جدید، از مذاهب موجود آن دوران، همچون آیین زرتشت (که بخشاً دین رسمی ساسانیان بود) و آیین بودا (که دامنه آن در مناطق شرقی ایران از جمله خراسان، افغانستان و آسیای میانه امروزی بسیار گسترده بود) تاثیرات آشکاری را پذیرا شده و در مواردی بر آنها تأثیر متقابل گذارد.

Claude Gilliot« Langue et Coran : une lecture syro-araméenne du Coran », Arabica, L (2003/3) (G.3.80) « Language and Koran : a Syro-Aramaic reading of the Koran ». A review article of Christoph Luxenberg, Die syro-aramäische Lesart des... more

- by Claude Gilliot
- •
- Qur'anic Studies, Koran, Coran, CHRISTOPH LUXENBERG

Sejak dikeluarkannya UU Kebebasan Pers Tahun 1999, media di Indonesia mengalami pertumbuhan yang pesat. Salah satunya adalah media cetak yang pada tahun 2000-2001 laris manis di pasaran. Tetapi itu hanya sementara, yang ditahun-tahun selanjutnya berangsur-angsur turun peredarannya di pasaran. Menurut AC Nielsen, bahwa prosentase penurunan pembaca media cetak sebesar 20% di tahun 2008, sedangkan prosentase penjualan media cetak juga mengalami penurunan sebesar 40%. Penurunan itu, dikarenakan banyaknya media massa online yang menyajikan berita lebih cepat dibandingkan media cetak (sumber : http://www.jurnalkomunikasi.com/home/mediamassa). Hasil survey Nielsen diatas dilanjutkan, dengan hasil yang menyatakan, bahwa pada tahun 2009 pembaca koran semakin menurun, dari perolehan 28% pada tahun 2005 menjadi 19% di tahun 2009. Sedangkan, untuk pembaca majalah pada tahun 2009 menurun menjadi 12% dan pembaca tabloid menjadi 13%. Prosentase ini menurun cukup jauh, karena pada tahun 2005 pembaca tabloid dan majalah mencapai 20% (kompas.com). Pembaca merupakan salah satu sumber pendapatan koran ataupun media cetak lain lewat jalur penjualan produk. Tetapi bukan itu yang terbesar, sumber pendapatan yang menyumbang kontribusi besar terhadap kelangsungan hidup media cetak adalah iklan. Belanja iklan di media pada tengah tahun pertama 2011 naik 17% menjadi Rp 33,4 triliun dari periode yang sama tahun lalu. Pertumbuhan belanja iklan tahun ini sedikit lebih lesu dibandingkan tahun lalu yang mengalami kenaikan hingga 29% menjadi Rp 28,5 triliun dari tahun 2009.(nielsen) Dibandingkan dengan tahun lalu, kenaikan belanja iklan baik di televisi, surat kabar dan majalah/tabloid relatif lebih kecil. Namun pertumbuhan belanja iklan di surat kabar lebih tinggi daripada di televisi dan majalah/tabloid. Televisi

- by Aziz Hakim Astqolani
- •
- Communication, Mass Communication, Koran, Newspaper

On Christmas Day, December 25, 2021, the James Webb Space Telescope (JWST) was launched. The successor to NASA’s flagship Hubble Space Telescope is designed to make detailed observations of nearby exoplanets as well as of distant galaxies. Many hope that it will also detect life elsewhere in the universe. If we do discover intelligent life forms outside of Earth, this would not only provide new material to creators of science fiction. It would also raise profound philosophical and theological questions. What would it mean for existing religions if we find out that there are advanced civilizations with different faiths and belief systems out there, for instance? Do humans still enjoy a special relationship with God (as suggested by the Qurʾān and other scriptures), if there are other sentient and perhaps smarter beings? We have decided to probe some of these issues with reference to Islam in this conference.

- by Jörg Matthias Determann and +1
- •
- Religion, Theology, Astrobiology, Islamic Studies

Paper version https://www.amazon.com/dp/1540755649
This book in Arabic presents in the first part the debate about the veil (hijab) in Islam through the interpretations given to the verses of the Quran and the position of liberal and conservative Muslims. The second part gathers the Arabic texts of ancient and modern exegetes relating to the verses about the veil.
About the Author
Sami A. Aldeeb Abu-Sahlieh. Christian of Palestinian origin. Swiss citizen. Doctor in law. Habilitated to direct researches. Professor of universities (CNU-France). Responsible for Arab and Islamic Law at the Swiss Institute of Comparative Law (1980-2009). Visiting professor at different French, Italian and Swiss universities. Director of the Centre of Arab and Islamic Law. Author of many books, including a French, English and Italian translation of the Quran.

- by Sami Aldeeb
- •
- Islam, Koran, القرآن, Veil

The book covers up different kinds of supernatural beings in Islam, such as angels, houris, genies, Shaitan and demons, and gives an analysis of the views on this subject attested in the Qur’ān, Ḥadīth and Tafsīr litera-ture and major theological works of the classical period, compared to the parallel conceptions developed in the two other Abrahamic religions — Judaism and Christianity.
The book consists of the introduction, five chapters (1 — Angles, 2 — Houris and Paradise Youths, 3 — Genies (Jinn), 4 — Shaitan (Iblīs), 5 — Demons (shayāṭ īn)), the conclusion, five appendices giving lists of the Qur’ānic quotations and citations from the Ḥadīth and Tafsīr literature, as well as extracts from works of Muslim authors such as Suyūṭī and Shibli which deal with the supernatural being studied in the book, the bibliography and indices of the Qur’ānic quotations, terms and concepts, proper names, book titles and geographical names.
In Russian.

- by Tatiana Nalitch
- •
- Islamic Studies, Hadith Studies, Islam, Tafsir

How and when did Qur'anic exegesis (tafsīr) emerge as a literary genre of its own? To what extent was it influenced by other disciplines, such as law, theology or philosophy? How did different political or theological agendas shape works of tafsīr, and in what ways did the genre develop over time and in different regions? These are some of the major questions which this book seeks to address.
This book constitutes the first comprehensive attempt at describing the genre of Qur'anic exegesis in its broader intellectual context. Its aim is to provide a framework for understanding the boundaries of tafsīr and its interaction with other disciplines of learning, as well as the subgenres and internal divisions within the genre. It discusses the emergence of the genre in the beginnings of Islamic history and the changes and potential ruptures it has experienced in later times, the role of hadith, law, language, philosophy, theology and political ideology for the interpretive process, the regional dimension, the influx of modernist ideas and the process of writing tafs?r in languages other than Arabic.
Among the fifteen authors who have contributed to the volume are leading scholars in the field as well as young researchers, which makes for a unique and fresh perspective on a field that has long been reduced to its instrumental value for understanding the Qur'an. Covering the time from the formation of Qur'anic exegesis until the present, it is a valuable resource for advanced students and scholars in the field.

- by Andreas Goerke
- •
- Kalam (Islamic Theology), Qur'anic Studies, Quranic Studies, Islamic Studies

Mein Aufsatz im vorigen Inärah-Band war ein Versuch, anhand der Schriften-und Sprachverbreitung im römisch-byzantischen Vorderen Orient (einschließlich Arabiens) zu zeigen, dass der Koran in arabischer Schrift und Sprache nicht in der Gegend von Mekka/Medina hätte entstehen kön-n~n. D~r epigraph ische Kenntnisstand von heute widerspricht dieser herkommhchen Auffassu~g eindeutig. Vielmehr muss man gen Syrien schauen, etw~ zu den Ghassamden bzw. Lakhmiden oder den Nachfahren der deportierten Araber im Umkreis"von Merw, wo diese arabische Sprache gesprochen wurde und wo der Ubergang von einer aramäischen zur arabischen Schrift vollzogen wurde. Wenn man diese Argumente, wie und wo d~r Koran verschriftet wurde, betrachtet, dann wird vieles auch am Inhalt dieses Buches einfacher zu verstehen sein. Das Thema des folgenden Bei-Ich möchte mich an dieser Stelle bei Herrn Prof. Ohlig für seine Geduld und für da~ Verbessern der deutschen Fassung bedanken. Auch gilt mein Dank Herrn T. Mllo (Amsterdam) für seine typographische Hilfe und Herrn Prof. Groß für

- by Robert Martin Kerr
- •
- Comparative Religion, Cultural Studies, Gender Studies, Semitic languages

Why would Christians write commentary on the Quran? First of all, Muslims have been commenting on the Bible since the emergence of the Quran itself, so writing about the scripture of another is nothing new. And much Muslim writing on the Bible has been of a highly polemical nature. However, Christian writing on the Quran seems uniquely appropriate because the Quran is a post-biblical text that comments on both the Bible and its custodians. This introduction to "The Quran with Christian Commentary" (Zondervan Academic, 2020) suggests a number of ways in which the content of the Quran seems to invite--even in some cases apparently to demand--a response to its claims from what it calls the "People of the Book" and the "People of the Gospel." http://amazon.com/dp/0310534720/

- by Gordon D Nickel
- •
- Islamic Philosophy, Qur'anic Studies, Quranic Studies, Interfaith Discourse
- by Jellies Baby'z
- •
- Botany, Koran, Bagian-Bagian Mikroskop, PENGENALAN MIKROSKOP

Paper version https://www.amazon.com/dp/1533630801
This book in Arabic (available also in French under the title: Le jihad dans l’islam) is divided into two parts: The first part presents the jihad in Islam in its various aspects. The second part reproduces the exegeses in chronological order on the verses related to jihad to know whether these exegeses advocate: - A spiritual jihad (against his own inclinations) or military - A defensive or offensive jihad, - Jihad limited in time or unlimited (until the end of time, or the conversion or submission of all to Islam). These two parts are followed by an annex with the main Quranic verses on jihad in chronological order.
The Author Sami A. Aldeeb Abu-Sahlieh. Christian of Palestinian origin. Swiss citizen. Doctor in law. Habilitated to direct researches. Professor of universities (CNU-France). Responsible for Arab and Islamic Law at the Swiss Institute of Comparative Law (1980-2009). Visiting professor at different French, Italian and Swiss universities. Director of the Centre of Arab and Islamic Law. Author of many books, including a French, English and Italian translation of the Quran, and an annotated Arabic edition of the Quran, available on Amazon.

- by Sami Aldeeb
- •
- Islam, Koran, القرآن, الإسلام

"The purpose of this article is to determine the extent, if any, of schismatic Christian influences on the Qur’an’s misunderstanding about the nature of Christ. It will identify the dissonant Christian groups present in Arabia at the time of Muhammad, as well as discuss their Christological views, the probability of Muhammad’s contact with them, and the likelihood that Muhammad borrowed from these groups in creating the Qur’anic view of Jesus. In the end, it is probable that the Qur’an partially, though not consistently, reflects some of the competing Christologies among Christian schismatics in Arabia at the time of Muhammad" (taken from the introduction).

- by Darren M. Slade
- •
- Religion, Comparative Religion, Sociology of Religion, Philosophy Of Religion

Paper version https://www.amazon.com/dp/1533302960
The verse 256 of the second chapter of the Quran reads as follows: No compulsion in the religion! The righteousness has been made clear from the error. Whoever disbelieves in the idols and believes in God, has grasped the most trustworthy hand-hold that never breaks. God is hearer, knower. Muslims often use the first sentence of this verse to prove that Islam recognizes religious freedom. But this is contradicted namely by a saying of Muhammad: "Whoever changes his religion, kill him." The killing of the apostate, the one who leaves Islam, is confirmed, for example, by the uniform Arab Penal Code adopted unanimously by the Council of Arab Ministers of Justice in 1996. We will limit ourselves in this study to show what Muslim exegetes say about the verse 2:256. This book is available also in French and English: Nulle contrainte dans la religion No compulsion in the religionز
The Author Sami A. Aldeeb Abu-Sahlieh. Christian of Palestinian origin. Swiss citizen. Doctor in law. Habilitated to direct researches. Professor of universities (CNU-France). Responsible for Arab and Islamic Law at the Swiss Institute of Comparative Law (1980-2009). Visiting professor at different French, Italian and Swiss universities. Director of the Centre of Arab and Islamic Law. Author of many books, including a French, English and Italian translation of the Quran, and an annotated Arabic edition of the Quran.

- by Sami Aldeeb
- •
- Islam, Koran, Religious Freedom, القرآن

The steady stream of provocative and popular text-critical works by Bart Ehrman has been stirring the apologetic's hornet's nest for a few years now. There has been no shortage of responses to his claims about proto-orthodox scribes tampering with the text of the NT. Wallace's Revisiting the Corruption of the NT is one of the latest apologetic works to attempt to set the record straight. The volume is successful in demonstrating that textual matters are more complex than is often portrayed and proffers viable, alternative explanations for textual variants in Ehrman's narrative of orthodox corruption. The collection of essays is nonetheless beset by a number of deficiencies, not least of which are its understandings of the text, scribal activity, and history. The book's naked apologetic intent is its greatest liability. Evidence appears to have been used selectively, and partial and misleading comparisons are made for the sake of apologetic gain.

- by Juan Hernández Jr.
- •
- Gnosticism, Greek Literature, Papyrology, Greek Language