Quranic Exegesis Research Papers - Academia.edu (original) (raw)

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- Religion, Comparative Religion, History, European History

Tulisan ini mengkaji tentang buku Interpreting the Qur'an Towards A Contemporary Approach karya Abdullah Saeed yang menawarkan sebuah metodologi interpretasi konteksual, yang dia sebut sebagai contextual approach, secara lebih rinci dibandingkan para pengkaji Qur'an kontemporer lainnya. Dalam buku tersebut, dia menawarkan sebuah hierarki nilai dalam rangka memahami ayat-ayat ethico-legal. Penulis merasa adanya kebutuhan mendesak untuk mengenal lebih jauh tentang interpretasi kontekstual Abdullah Saeed sebagai counter atas maraknya interpretasi tekstual yang mewabah di kalangan umat Islam dewasa ini. Untuk itu, artikel ini akan mengkaji metodologi interpretasi kontekstual yang digagas oleh Abdullah Saeed secara umum, dan konsep hierarki nilai yang dia tawarkan secara khusus. Penulis melihat bahwa konsep hierarki nilai yang dia perkenalkan sebenarnya adalah kelanjutan dari 'general principles' yang digagas oleh Fazlur Rahman. This writing is study about book by title : Interpreting the Qur'an Towards A Contemporary Approach whose was written by Abdullah Saeed. He offers a methodology of contextsual interpretation, clearly he mentioned as contextual approach, specifically he made it in more detail than other. In his book, he present the hierarchy values in understanding ethical-legal verses. I assume that this method of is as counterpart of textual interpretation which popular in fundamentalist. This paper focus on method of contextual interpretation which contents of hierarchy values where I think it is continuity from ideas of Fazlur Rahman as general principles.

- by Annas Rolli Muchlisin
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- Qur'anic Studies, Quranic Studies, Islamic Studies, Quranic Exegesis

Quran translation into Western cultures is a high volatility intercultural act. In it many of the translator’s choices are not purely dictated by linguistic necessity alone, but, rather, are due to the Text’s shifting dynamic of reception, they are contextually overdetermined. Here the dialectic of the translator’s invisibility vs agency comes into sharp relief, as the translator’s discursive presence is overtly superimposed. The global context and extra-textual contradictions and fissures between the source and the receptive milieus necessitate that the translator come out of the shadows and heavily intervene, taking on a peacemaker role. Otherwise, his/her translation endeavour is superfluous at best, or aggravating to an already intense cross-cultural engagement at worst. Given the hard facts of today’s world, Quran translations have, out of necessity, become more exegetical in nature. Within this context, translation is literally about creating a new way for putative readership to access a Text that is central to the believer’s identity as well as the outsider’s understanding of a central religious tradition. This chapter sets out to examine English Quran translations that were published in the aftermath of 9/11 and the tension between worldviews that sprang to a global scale thereafter. In particular, it zooms in on recent renditions of the key term Islam and passages of the Original having a bearing on issues that could prove to be contentious and challenging. Against this global backdrop, all recent English Quran translations simply could not run the risk of going about it without intervening to accommodate for the contextual alongside the textual.

- by Mohammed Rustom
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- Religion, Metaphysics, Medieval Philosophy, Theology

Employing the tools of postcolonial studies, this paper examines the manner in which the legacy of colonialism continues to influence the analysis of the Quran in the Euro-American academy. While Muslim lands are no longer directly colonized, intellectual colonialism continues to prevail in the privileging of Eurocentric systems of knowledge production to the detriment and even exclusion of modes of analysis that developed in the Islamic world for over a thousand years. This form of intellectual hegemony results in multifaceted epistemological reductionism that denies efficacy to the analytical tools developed by the classical Islamic tradition. The presumed intellectual superiority of Euro-American analytical modes has become a constitutive and persistent feature of Quranic Studies, influencing all aspects of the field. Its persistence prevents some scholars from encountering, let alone employing, the analytical tools of the classical Islamic tradition and presents obstacles to a broader discourse in the international community of Quranic Studies scholars. Acknowledging the obstacles to which the coloniality of knowledge has given rise in Quranic Studies can help us to develop more inclusive approaches in which multiple modes of analysis are incorporated and scholars from variegated intellectual backgrounds can build a more transnational field of Quranic Studies.

- by Joseph Lumbard
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- Quranic Studies, Islamic Studies, Quranic Exegesis, Decolonial Thought

According to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran's teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I contend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran's references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran's conversation with Jewish and Christian tradition on the matter of Jesus' death.

- by Gabriel Said Reynolds
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- Biblical Studies, Qur'anic Studies, Quranic Studies, Bible
- by Michel Cuypers
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- Quranic Studies, Quranic Exegesis, biblical and Semitic rhetoric

Traduction introduite et annotée d’Ibn Taymiyya, « al-Jawāb al-ṣaḥīḥ li-man baddala dīn al-Masīḥ », édition BIN NĀṢIR, AL-‘ASKAR, & AL-ḤAMDĀN, t. I, p. 340-383. Réfutation de la thèse de la non-universalité de la mission du Prophète... more

- by Yahya M Michot
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- Kalam (Islamic Theology), Islamic Studies, Tafsir, Quranic Exegesis

This thesis (1999) delves into Nasr Hamid Abu Zayd's hermeneutics of the Qur'an, which was, at that time, not yet systematically formulated. It tries to reconstruct his theories of text and interpretation based on his works, and gives some examples in which he implemented his hermeneutics, such as the issues of evil forces (jinn, shayâtîn, sihr and hasad), ribâ and interest, slavery, polygamy, and women's Inheritance. Abu Zayd's contribution to Qur'anic hermeneutics is important in developing critical Qur'anic scholarship.

The study of Jesus in the Qur'an might profitably begin with the fact that there he is called not the expected Arabic Yasu' but rather the unaccountable 'Isa. From there the reader of the Qur'an may wonder to what extent the writer of the materials on Jesus was familiar with the canonical Gospel accounts that had circulated widely and extensively in the Middle East during the six centuries preceding the emergence of Islam. The Qur'anic portrait of Jesus is full of mysteries, lacunae, and intriguing questions.

- by Gordon D Nickel
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- New Testament, Qur'anic Studies, Gospels, Synoptic Gospels

The following article surveys a few treatises regarding the salvation of the Prophet Muḥammad’s uncle, Abū Ṭālib b. ‘Abd al-Muṭṭalib (d. circa 619 CE). The controversy concerning Abū Ṭālib’s place in the hereafter stems from a wealth of reports condemning him to hell due to his refusal to convert to Islam and others which testify to his lifelong belief in God and the prophethood of Muḥammad. The first group of reports was canonized in the collections of Bukhārī and Muslim, while the second group largely appeared in sīra and Shī‘ī ḥadīth literature. Although Shī‘ī thinkers have upheld the faith and salvation of Abū Ṭālib from the earliest periods of Islamic history, very few Sunnīs shared this opinion despite transmitting some of the same proof-texts cited in Shī‘ī works. According to most Sunnīs, these proof-texts were either inconclusive or insufficient in proving Abū Ṭālib's conversion to Islam or his salvation. However, there is a remarkable shift in the sensibilities of some Sunnīs after the ninth century hijrī (fifteenth century CE). In contrast to early Sunnīs who considered such a possibility to be unlikely or flatly denied it, a few Sunnīs over the past five centuries have joined their Shī‘ī co-religionists in their commitment to the salvation of Abū Ṭālib. This article introduces the relevant proof-texts and theological arguments that classical Shī‘ī and modern Sunnī writers have utilized to advocate the belief in Abū Ṭālib’s salvation.

- by Nebil Husayn
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- Quranic Studies, Islamic Studies, Hadith Studies, Islamic History

Muslims are experiencing problems because revelation was eclipsed by tradition. Moreover, its knowledge was tainted by faulty “explanations.” These explanations are problematic because they assume that tradition explains revelation better than reason. This methodology entailed a rejection of reason and its replacement by folklore in interpretation. Yet even knowledge of folklore requires the application of reason. The turn from reason to tradition in understanding revelation produced a “crisis in the Muslim mind.” The Muslim community is still recovering from this crisis. For tradition is ill-suited to explain revelation, but rather itself requires explanation. Exegesis was tainted by problematic assumptions. For exegesis subjugated revelation to tradition. Exegesis approached revelation on the basis of assumptions that flout the teaching of revelation. These assumptions encompass disparagement of reason, the designation of tradition as revelation, and the subordination of revelation to tradition. The disparagement of reason found its expression in the perception that the utilization of reason in exegesis is kufr. The perception that tradition is revelation was justified by the assertion that tradition is “concealed” (batin) revelation. The subordination of revelation to tradition was justified by the assertion that “tradition judges revelation” and that “revelation needs tradition more than tradition needs revelation.” The latter two assertions are particularly problematic as they raise the authority of tradition above revelation. The application of these assumptions produced a problematic rendition of Islam, better known as “traditional” and “political” Islam, respectively. This Islam was tainted by tribalism. For the purpose of renewal, it is necessary to rediscover the true meaning and teaching of Islam that was eclipsed by problematic exegeses. For there is the risk that if this does not take place, there will be further emigration from Islam due to the unwarranted accretions that burden it and make it appear “unjust” and even “extreme.” What is required, in different words, is a restoration of revelation to its pre-eminence vis-à-vis tradition. With unsullied knowledge of revelation, Muslims should be better guided. Revelation requires restoration to its pre-eminence. For its place appears to have been taken by tradition, which was elevated to a fetish. The restoration and the rehabilitation of revelation may be attained with the assistance of reason. (30 pages)

- by Leslie Terebessy
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- Religion, History, Psychology, Islamic Law

This article analyzed the phrase “baldatun thayyibatun wa rabbun ghafûr”, one of main keywords in Islamic quality of life research, with reference to the interpretations given by tafsir nusantara i.e. Marâh Labîd, Tafsir An Nur, Tafsir Al-Azhar, Al Qur’ân dan Tafsirnya, and Tafsir Al-Mishbâh. The phrase “baldatun thayyibatun wa rabbun ghafûr” was chosen because of its relation with the concept of civilized and sustainable society as UII research orientation, while the selection of tafsir nusantara was driven by the current tendency in research and implementation of local genius both in UII and the Ministry of Religious Affairs. The method used in this article was comparative method (muqârin) aimed to compare the interpretations given by some interpreters on the phrase and then linked to the concept of quality of life that has been widely studied. The results showed that the quality of life, as tafsir nusantara noted, had several aspects such as nature and its resources; fulfillment of basic needs; support and the ability to manage irrigation facilities; advancement in transportation; security in many activities; freedom in economic activities; international trade; religious conditions; commitment to maintain public facilities ; closeness with family etc. A number of aspects of interpretation found in tafsir nusantara has some conformity with the conceptual framework prepared by the Quality of Life Research Unit, University of Toronto. Further research is needed to examine the concepts of quality of life for other terms mentioned in the Koran as the foundation of the development of this study in the future.

- by Yuli Andriansyah
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- Indonesia, Islamic Studies, Quality of Life (Social Sciences), Tafsir
- by Abubakar Surajo Ibrahim Kirare
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- Religion, Comparative Religion, Geology, Cosmology (Physics)
- by Omar Hamdan
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- Islamic Law, Music, Music Education, Music History
- by Mehrdad Abbasi
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- Quranic Studies, Islamic Studies, Quranic Exegesis, Modern Islamic Thought
- by Muhammad Nabeel Musharraf
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- Quranic Studies, Islamic Studies, Quran, Quranic Exegesis

لقد كرّست اهتمامي في السنين الأخيرة لمطالعة وتصحيح تفسير الوزير المغربي المسمّى بـ: المصابيح في تفسير القرآن، وكتبت بعض المقالات في هذا الخصوص، وقد تطرّقت في مقالتي هذه إلى وصف النسخ الثلاث الموجودة منه، ومناقشة الأخطاء والنواقص التي وردت في تصحيح نسخ هذا الكتاب والتي جاءت في إطار رسالة الدكتوراه المقدّمة من قبل الدكتور عبدالكريم بن صالح الزهراني والتي تمّ الدفاع عنها في جامعة أمِّ القرى في مكّة المكرّمة سنة (2000 ميلادي)، علماً بأنّ هذه الرسالة موجودة على صفحات الشبكة المعلوماتية (الإنترنيت) بالرغم من أنّه لم يتمّ نشرها رسميّاً ولم تطبع بعد.

- by Morteza Karimi-Nia
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- Arabic Language and Linguistics, Arabic, Qur'anic Studies, Quranic Studies

A review of The Study Quran by Bruce Lawrence

- by Joseph Lumbard
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- Quranic Studies, Islamic Studies, Islam, Quranic Exegesis

Im aktuellen islamisch-religionspädagogischen Diskurs ist ein Abschied von der traditionellen Art der Wissensvermittlung nach dem inhaltsorientierten Konzept und die Zuwendung zu einem reflektierten Lernprozess, der die Subjekte und ihre Lebenswelten ernst nimmt, evident.
Dieser Paradigmenwechsel in der islamischen religiösen Bildung hat bestimmte Konsequenzen – auch für die Korandidaktik, die einen wesentlichen Bestandteil des islamischen Religionsunterrichts bildet. Die Autorin nimmt diese Problematik zum Anlass und untersucht in einem interdisziplinären Rahmen die offenbarungs- bzw. schrifttheologischen und die hermeneutisch-exegetischen Voraussetzungen einer subjektorientierten und kontextsensiblen Koranarbeit. In Auseinandersetzung mit diesen und weiteren zentralen Fragen liefert die Studie die ersten wichtigen Ergebnisse für die religionspädagogische sowie die hermeneutisch-theologische Grundlegung einer zeitgemäßen Korandidaktik.

- by Fatima Cavis
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- Religious Education, Islamic Education, Quran, Quranic Exegesis

A comparison of Islam's view of (for example) human nature to orthodox Christianity's.

- by William C. Chittick
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- Comparative Religion, Islamic Law, Persian Literature, Theology
- by Joseph Lumbard
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- Religion, Quranic Studies, Islamic Studies, Islam
- by Muhammad Nabeel Musharraf
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- Quranic Studies, Revelation, Islamic Studies, Tafsir
- by kees versteegh
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- Quranic Studies, Byzantine Studies, Late Antiquity, Islamic Studies
- by Prof. Ruqaia Taha J A B I R Alalwani
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- Quranic Studies, Quranic Exegesis
- by Azam Bahtiar
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- Quranic Studies, Quranic Exegesis, Ayatollah Mohammad Hadi Ma'rifat

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
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- Quranic Studies, Quranic Exegesis, Qur'anic Hermeneutics, Koran
- by William C. Chittick
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- Comparative Religion, Persian Literature, Theology, Spirituality

Godine 2015. objavljen je novi prijevod i komentar Kur’ana na engleskom jeziku pod nazivom ‘The Study Quran: A New Translation and Commentary’. Ukupan broj stranica ovog znamenitog djela koje uključuje uvod koji prethodi prijevodu i komentaru a napisao ga je glavni urednik Seyyed Hossein Nasr, prijevod i komentar, petnaest eseja međunarodno priznatih učenjaka koji pokrivaju gotovo sve punovažne teme za prohodnost kur’anskim sadržajem, tri apendiksa, biografije komentatora, indeks i mape, iznosi više od dvije hiljade stranica. Riječ je o djelu na kojem su radili desetak godina spomenuti Nasr i uređivački odbor sastavljen od naučnika – američkih muslimana koji su svoje doktorate iz islamskih nauka stekli na vodećim američkim univerzitetima te imaju bogato iskustvo islamskoga svijeta i dobro poznaju tradicionalne islamske nauke odnosno klasični arapski jezik. U komentar su uvrštena brojna djela tradicionalnih mufesira, kako sunijskih tako i šiijskih, dok su izostavljena djela za koja su urednici smatrali da se ne uklapaju u dugu tradiciju tumačenja Božije Riječi. Svakako, djela nemuslimanskih proučavalaca i orijentalista isključena su jednostavno zbog toga što ne prihvaćaju Kur’an kao Božiju Objavu. Ovdje iz spomenutog djela donosimo prijevod i tumačenje Ajeta o svjetlosti – jedan od najpoznatijih i najčešće učenih kur’anskih ajeta, koji se tumačio metafizički, kosmološki, kosmogonički, epistemološki i psihološki te je imao velik utjecaj u islamskoj umjetnosti i arhitekturi.

- by Haris Dubravac and +1
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- Translation Studies, Arabic Language and Linguistics, Translation theory, Qur'anic Studies

The Study Quran is a historic and groundbreaking translation and commentary of the Quran, produced by a distinguished team of Islamic studies scholars, led by Seyyed Hossein Nasr. The Study Quran provides a scholarly yet accessible resource where one can quickly and easily explore how Muslims have interpreted the Quran through the centuries to the present day. The Study Quran is a much-needed project in a time when confusion about the Quran and Islam is so prevalent. Nieuwwij.nl spoke with one of the editors of The Study Quran, professor Joseph Lumbard: " The fact that the The Study Quran has received opposition from extremist sects and from alt-right advocates indicates to me that they realize that a broader understanding of the Quran DEC '16 19

- by Arnold Yasin Mol and +1
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- Quranic Studies, Islamic Studies, Islam, Quranic Exegesis

This article is a content research on the book "Pesan-pesan al-Qur'an Mencoba Mengerti Intisari Kitab Suci" (The messages of Qur'an: an effort to understand the nutshell of Sacred Book)by Djohan Effendi (2012). It overviews the background and motive of writing this book (Pesan-pesan al-Qur'an/PPQ), Qur'anicexegesis methodology and presentation and also reveals the advantages and shortcomings of PPQ. PPQ is Djohan Effendi's effort to comprehend the messages of Qur'an. PPQ is not aimed at academic interest, so PPQ is free form the established methodology of Qur'anic exegesis.PPQ contains the global interpretation of 114 surahs of Qur'an, appendix on thematics interpretation and poetical rendering of al-Fatihah and Juz Amma. The exegisis by reason is used in PPQ and ijmali(global) andmaudu'i(thematic) are the method of presentation of PPQ. In addition, PPQ has moral-ethics(adabi) and ijtima'i (society/community) by stressing to the substantial and universal values. PPQ is completed with the poems in every closing of interpreting Surah and attached the poetical translation of Juz Amma and Surah al-Fatihah. Regardless of its uniqueness and lacks, PPQ as a part of Indonesia Qur'anic interpretation deserves to be appreciated.

- by Hamam Faizin
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- Qur'anic Studies, Quranic Exegesis, Kajian Tafsir Al-Quran

One of the main ways to understanding historical reports is to Investigate and identify historical discourses in which that reports produced. In other words, we must understand reports in their historical perspective. Tafsīr bir-ray traditions are might be considered as one of the most controversial group of historical statements regarding their meaning. This paper investigates the viewpoint of Allameh Tabatabai regarding Tafsīr bir-ray firstly. Then, the paper by analyzing of Tafsir discourse in early Islamic community tries to trace back the most historical picture of Tafsīr bir-ray in Thought of early Muslims. Afterwards, the author compares his historical reading with standpoint of Allameh Tabatabai and demonstrates the contradiction between these two opinions. It seems that Allameh Tabatabai’s viewpoint about Tafsīr bir-ray is derived from his stance toward Tafsīr al-Quran bil-Quran.
This study tries to get its aims by analysis of Shiite and Sunny primary sources as well as Tabatabai’s writings.

- by S. M. Hadi Gerami
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- Qur'anic Studies, Quranic Studies, Islamic Studies, Shi'ism

اسلام چیست؟ چه میزان از اسلام، گفته ها و موعظات محمد است؟ تاریخ و رویداد های حقیقی قبل از اسلام چه بوده است؟ ادن لافونت نویسنده کتاب، هنگام مطالعه قرآن، زندگی نامه محمد و هنگام مباحثه با مسلمانان و همچنین هنگام شناخت گفتمان اسلام، پی به تناقضات اسلام برد. و این تناقضات در اسلام در وی احساس گنگی و نا مفهوم بودن اسلام را ایجاد میکرده است. از این رو، او برای پیداکردن توضیحی برای تناقضات در اسلام، مطالعاتی را بر روی خاستگاه اسلام شروع کرد. وی در حین مطالعاتش با تحقیقات پدر ادوارد ماری گاله که متخصص و دکترای تاریخ ادیان و مذاهب بود آشنا میشود. پدر ادوارد ماری گاله از تزی با عنوان مسیح و پیامبر او دفاع کرده بود که به موضوع اسلام می پرداخت. ادن لافونتن در حین آشنایی با پدر ادوارد ماری گاله و تز وی با حجمی از تحقیقات تاریخی جالبی که در زمینه ی اسلام که در پی چندین سال صورت گرفته بود آشنا میشود. بر طبق تحقیقات تاریخی صورت گرفته، داستان ها و تاریخ اسلامی که تا به امروزه نقل میشده کاملا دروغ بوده و حقیقت چیز دیگری است: طبق این تحقیقات، اسلام به هیچ وجه دینی برمبنای وحی الهی نیست، محمد به تنهایی بنیان اسلام را نگذاشته است. اسلامی که امروز روایت میشود نتیجه ی قرن ها بازنویسی و بازتفسیر تاریخ است. ریشه ها و خاستگاه اسلام را باید اندیشه ها و ایدئولوژی های یهودیان و مسیحیانی دانست که خلفا برای توجیه و موجه جلوه دادن جایگاه و منصب شان آنها را به نفع خود تغییر دادند و دستکاری کردند. این تحقیقات و اکتشافات تا به امروز برای مردم کمی ناشناخته است. علت این قضیه به نظر میرسد پیچیدگی و حساسیت موضوع باشد و باعث شده تحقیقات را افراد محدودی پیش ببرند. مسئله پیش رو این است که چطورعموم مردم میتوانند دسترسی به این تحقیقات داشته باشند؟ چطور می توان تاریخ ورویداد های حقیقی را جایگزین رویدادها ی دروغین و تاریخ دستکاری شده کرد؟ ادن لافونتن با نگارش این کتاب سعی دارد پاسخی مناسب برای این سوال ها بدهد. کتاب رازبزرگ اسلام نتیجه ی مدت ها مطالعه و تحقیقات شخص آقای ادن لافونتن و مطالعه تز ادوارد ماری گاله ، بحث با وی و مطالعه ی منابعی که در تز دکتری وی صورت گرفته، میباشد. و اکنون وقت آن است که دنیا به راز بزرگ اسلام پی ببرد.

- by Odon Lafontaine and +1
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- Quranic Studies, Late Antiquity, Islamic Studies, Islamic History

Da bi se razumjelo mjesto razuma i racionalnosti u Kur’anu te kasnijoj islamskoj intelektualnoj tradiciji, autor istražuje novu ontološku osnovu razuma i način promišljanja koji je u Kur’anu uveden i tako potaknut kroz kazivanja, dove, dedukcije, silogizme, naredbe, upozorenja, pohvale, obećanja o nagradi i kazni. Bogati popis logičkih dedukcija i moralnih podsticanja koje pronalazimo u Kur’anu i Hadisu imaju namjeru razbuditi nam svijest da bismo mogli početi koristiti svoje osjetilne i racionalne sposobnosti na način koji pristaje našem stanju egzistencije.

- by Haris Dubravac
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- Quranic Studies, Tafsir, Islamic Epistemology, Quranic Exegesis

"Ethnocentrism is a tendency to prefer one’s tribe over everything else. It is a form of nationalism. It was expressed, for instance, in the Nazi song, “Deutschland uber alles,” “Germany above all.” Everyone is aware of what happened, including to Nazi Germany, as a result of making ethnocentrism into a fetish. For placing anyone but God “above all” is a form of polytheism or shirk. That is why ethnocentrism is hazardous. By contrast, Islam teaches that God is above all. “High is He above all they associate with Him,” is a frequent refrain in revelation. It reminds us of the requirement to beware of holding anything “above” or “equal” to Him. As with polytheism, there are manifold expressions of ethnocentrism. Among the manifestations of ethnocentrism, we find the perception, not warranted by revelation, that the Qur’an “abrogated” the prior revelations. Yet the Qur’an says it confirms the previous revelations. The perception represents a misrepresentation and a misunderstanding of the Qur’an. It reflects a form of ethnocentrism we encounter in exegesis. There is a difference between an abrogation and a confirmation. How did this perception become entrenched in the Muslim worldview? Ethnocentrism has related manifestations, for example the conviction that revelation may be understood exclusively in Arabic. In all cases, ethnocentrism places emphasis on the ethnicity of a people, in extreme cases, elevating it to the highest position. When this takes place in faith, there is a risk that religion may degenerate into a cult, as happens in fanaticism. Maintaining the purity of religion therefore requires guarding against ethnocentrism in all its forms as well as related aberrations. (12 pages)

- by Leslie Terebessy
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- Religion, History, Sociology, Islamic Law

Islamic Insight Journal of Islamic Studies invites papers on Qur’anic Studies, Hadith Studies, Islamic Jurisprudence, Islamic Theology, Islamic Mysticism, Philosophy, Comparative Religion, Islamic Social Sciences and Culture of Muslims. The relevant topics from other disciplines also will be welcomed. The papers will be sent for a double blind peer review process and accordingly will be published.

- by Mohammad Suhail E.M al-Hudawi
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- Sociology, Cultural Studies, Area Studies, Philosophy
- by Revue Les Cahiers de l'Islam
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- Islamic Law, Gender Studies, Arabic Literature, Theology
- by Nicolai Sinai
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- Qur'anic Studies, Quranic Studies, Islamic Studies, Islam