By Mehdi Azaiez
The current quantity is the paintings of 25 students who symbolize numerous specializations very important to the learn of the Qur'an, together with Arabic language, comparative Semitic linguistics, paleography, epigraphy, heritage, rhetorical concept, hermeneutics, and religious study. the place to begin of this paintings was once a chain of 5 overseas meetings at the Qur'an on the college of Notre Dame over the educational 12 months 2012-13, even though the commentaries contributed in the course of these meetings were rigorously edited to prevent repetition. Readers of The Qur'an Seminar remark will locate that the 50 passages chosen for inclusion during this paintings contain a few of the most crucial and influential components of the Qur'an, including:
- Q 1, al-Fatiha
- Q 2:30-39, the angelic prostration ahead of Adam
- Q 2:255, the “Throne Verse”
- Q 3:7, the muhkamat and mutashabihat
- Q 4:3, polygamy and monogamy
- Q 5:112-15, the desk (al-ma'ida) from heaven
- Q 9:29, battling the folks of the booklet and the jizya
- Q 12, the tale of Joseph
- Q 24:45, the “Light Verse”
- Q 33:40, the “seal of the prophets”
- Q fifty three, the “satanic verses”
- Q ninety six, together with the passage usually defined because the “first revelation”
- Q ninety seven, the “night of qadr”
- Q one hundred and five, the “Companions of the Elephant”
- Q 112, on God and the denial of a divine son
The collaborative nature of this paintings, which consists of quite a lot of students discussing an analogous passages from diversified views, bargains readers with an extraordinary variety of insights at the Qur'anic textual content.
Read or Download The Qur’an Seminar Commentary / Le Qur’an Seminar: A Collaborative Study of 50 Qur’anic Passages / Commentaire Collaboratif de 50 Passages Coraniques PDF
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Additional info for The Qur’an Seminar Commentary / Le Qur’an Seminar: A Collaborative Study of 50 Qur’anic Passages / Commentaire Collaboratif de 50 Passages Coraniques
538/1144). Yet, however enlightening and fascinating classical Arabic grammatical treatises may be for Semitic linguists, they do not offer answers or clues to help resolve and better understand the intricacies, peculiarities and idiosyncrasies of Qurʾānic Arabic. Although the Qurʾānic text is considered an authoritative linguistic system on its own, a critical scholar of the text is faced with borrowings, irregularities, ambiguities, hapax legomena, unorthodox morphology and syntax and other abrupt and seemingly inexplicable divergences from normative grammatical structures.
What we tend to dismiss as “anthropomorphism” or attempts to use language to express ideas about the divine can perhaps be seen to reflect more literal ideas about the way God was conceived. A similarly rich diversity of insights can be found in the commentary on Q 9:111– 18 (QS 13). Reuven Firestone comments on the way this passage – with its declaration that it would not have been right for Abraham to pray for his unbelieving father (v. 114) – invokes themes of kinship relations, an important theme in earlier Jewish and Christian tradition.
If it was what we call Classical Arabic today, the orthography could be considered strange at least. Notwithstanding some groundbreaking studies in the last century, the problem remains unsolved, even while many details point to an Arabic of the “modern, analytic” type without iʿrāb. This leads, naturally, to the next historical question and problem: why and how the original rasm was partially changed, but mostly reinterpreted and “completed” by the actually quite sophisticated Qurʾānic (and Classical Arabic) orthography?
The Qur’an Seminar Commentary / Le Qur’an Seminar: A Collaborative Study of 50 Qur’anic Passages / Commentaire Collaboratif de 50 Passages Coraniques by Mehdi Azaiez