8 edition of Ṣūfī commentaries on the Qurʾān in classical Islam found in the catalog.
Includes bibliographical references (p. 147-185) and indexes
|Statement||Kristin Zahra Sands|
|LC Classifications||BP130.4 .S337 2006|
|The Physical Object|
|Pagination||viii, 196 p. ;|
|Number of Pages||196|
|LC Control Number||2005007845|
The rudimentary writing materials available could not lead to the production of complete or finished copies—in the modern sense—of the Qur'an, and so a number of codices, prepared by different hands and differing in arrangement and sometimes in the amount of content recorded, came into existence. In his Quranic Studies, using his profound knowledge of classical and modern literary and historical theory, he applied to the holy book of Islam ideas and approaches which scholars had developed in the study of the Bible and early Christianity. Reprinted in Ibn Warraq ed. While it makes the work much more widely accessible to scholars in cognate fields, it does not afford Arabists and Islamicists the familiar starting point of transliterated terminology.
Their arguments in this regard evince an alertness to the specific worldview upon which concepts and institutions are premised, identifying what may be incompatible with an Islamic cosmology and a commitment to transcendence. By boldly moving forward on the road opened by Father Lammens, following the method that his discovery prescribes. Pierre de Ronsard is a major figure in the poetic literature of the Renaissance. Certainly not! Share this:. London: Equinox,
Cambridge: Cambridge University Press, Modaddedi, A. Martin, ed. The Tunisian scholar Mohamed Talbi is best known for the case he advances from an Islamic perspective for religious pluralism and inter-religious dialogue, and for his work as a historian of North Africa. It is also regarded as the greatest masterpiece of the Arabic language.
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Articles in: Encyclopedia of Islamic Civilization and Religion ed. Andreas Christmann elucidates his employment of a linguistic analysis to reprogramme Qur'anic terminology, thereby estranging readers from conventional understandings and challenging traditional religious authority.
These types of maxims are generally believed to be opinions of individual scholars that produced them when approached by their co-religionist with specific questions. Such a system allows a precision that is lost with the move to English-language lemmata.
Lazarus-Yafeh, Intertwined Worlds.
Oxford: Oxford UP, Exoteric interpretation, which is the dominant strain, is based on a more literal and more readily accessible—though not necessarily superficial—understanding of the text, whereas in esoteric interpretation an attempt is made to see, usually on subjective bases, meanings hidden behind the words.
Cambridge: Cambridge University Press, Haines, E. As a theologian, though, he was well aware of the modern requirements of scientific criticism, he was able to take the full measure of the novelty. Readers will find these a helpful entry into further study of a particular topic.
Kurt was therefore baptised. What is clear is the bid made by such thinkers to avoid the pitfalls and excesses of modernity, and to preserve the moral and cultural integrity of the Islamic worldview, and the special Islamic identity and cohesion of Muslim societies.
New Delhi: Anmol Pub. A more fluid categorization is that which identifies certain forms of interpretation as being less concerned with conveying the exegetical dicta of the earliest Islamic centuries and more interested in expressing particular theological or philosophical orientations.
Unfortunately, international events blocked the project. Satlow, J. Introduction to the Qur'an. Articles in: Encyclopaedia of Islam Three. Ronald L.Major Field(s) of Scholarly or Professional Interest History of the formative period of Islam; interpretation of the Qurʾān in the classical period of Islam Memberships and Offices Held in Learned and Professional Societies American Academy of Religion, American Oriental Society, Fellow of the Royal Society of Canada, Major.
'Marion Holmes Katz's richly textured book offers a broad historical survey of the rules, values and interpretations relating to Salāt. This innovative study on the subject examines the different ways in which prayer has been understood in Islamic law, Sufi mysticism and Islamic philosophy.' Source: AbrarCited by: 7.
Although Thaʿlabī’s al-Kashf wa-l-bayān is not substantially a Sufi Qur’an commentary, it does have some mystical content; and so because of that and because of Walid Saleh’s thorough contextualizing of al-Kashf in the genre of tafsīr, his work also deserves to be studied by scholars of Sufi tafsīr (Walid A.
Saleh, The Formation of the Classical Tafsīr Tradition: The Qurʾān Commentary of al-Thaʿlabī (d. Author: Alan Godlas. A far more diverse form of qurʾānic commentary is that associated with mystical Islam or Ṣūfism. A very early figure in this tradition, Sahl al-Tustarī, has already been mentioned.
Other important Ṣūfī commentaries are those of al-Sulamī (d. /), al-Qushayrī (d. Kitāb ādāb al-murīdīn is unique among known Ṣūfī compositions in that it presents Ṣūfism from the standpoint of ādāb (rules of conduct).Composed by one of the four great masters of Ṣūfism bearing the nisba Suhrawardī (ca.
//), the book is characterized by a realistic approach to social necessities and to the moral capability of human nature. Ṣūfī tafsīr on the Qur’an is widely accepted as a distinct scholarly or literary genre within the wider ﬁeld of Islamic scholarship.
Ṣūfī writers frequently describe themselves as participating within an identiﬁable tradition when they write commentaries on the Qur’an, and over the last century a number of scholars –.