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 Topic: Qur'anic studies today

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  • Qur'anic studies today
     Reply #1500 - August 19, 2017, 08:57 PM

    Amira El-Zein - The Evolution of the Concept of the Jinn

    https://www.scribd.com/mobile/doc/32732591/The-Evolution-of-the-Concept-of-the-Jinn
  • Qur'anic studies today
     Reply #1501 - August 24, 2017, 10:41 AM

    Thread: https://mobile.twitter.com/shahanSean/status/900514476012777472
    Quote from: Sean Anthony
    Updating my pre-Islamic Arabia lecture and adding MFRAY-Qutra 1 -a fascinating Saba'ic inscription w/ relevance to the Qur'an

    Tired cliches abt pre-Islamic Arabia depict it as lawless and barbaric and cite the burial of infant girls as commonly accepted practice

    a practice (called wa'd in Arabic) said often to be 'first' forbidden by Qur'an (e.g., see http://quran.com/81/8 (etc.)

    However, already in the second century CE we see the practice legislated against in Sabaic inscriptions from S. Arabia

    This Sabaic inscription from the city of Matirat  (~ 40km NE of Sanaa) address this issue directly and legislates against it

    the last line of inscription reads "[May it be forbidden] to kill one's daughters in all of the commune of dhu-Matiratum..."

    The point is not that the Qur'an borrowed from Sabaic inscriptions - rather, it engaged w/ and drew from the moral universe of Arabia


    Also:

    https://mobile.twitter.com/kecia_ali/status/900525421502107648

    https://mobile.twitter.com/joebradfordnet/status/900534196858478592
  • Qur'anic studies today
     Reply #1502 - August 24, 2017, 10:49 AM

    Free online course

    The Birmingham Qur'an: its journey from the Islamic heartlands

    https://www.futurelearn.com/courses/birmingham-quran
    Quote
    Discover the story behind one of the oldest Islamic manuscripts in the world

    The Birmingham Qur’an is one of the oldest surviving Islamic manuscripts. This course will explore the origins and the journey of the Birmingham Qur’an from the Islamic heartlands, the significance of the Birmingham Qur’an, the methods used to determine its age and how it is cared for at Cadbury Research Library, University of Birmingham. Learn how to identify features of Qur’an manuscripts and how they influenced the arts of the book in Islamic manuscript culture. You will also learn more about the Mingana collection of Middle Eastern manuscripts and their relevance to the 21st century.

  • Qur'anic studies today
     Reply #1503 - August 24, 2017, 10:49 PM

    Emmanuelle Stefanidis - The Qur'an Made Linear: A Study of the Geschichte des Qorâns' Chronological Reordering

    https://www.academia.edu/2508916/The_Quran_Made_Linear._A_Study_of_the_Geschichte_des_Qorans_Chronological_Reordering
  • Qur'anic studies today
     Reply #1504 - August 24, 2017, 11:11 PM

    Thread: https://mobile.twitter.com/shahanSean/status/900822147240775682
    Quote from: Sean Anthony
    And now a Safaitic inscription mentioning the tribe of ʿĀd in NE Jordan, a people also mentioned "of the sandy plains" in the Qur'an.

  • Qur'anic studies today
     Reply #1505 - August 24, 2017, 11:38 PM

    Interesting how so much of the Qur'an's references can be located in Jordan, the Jordan Valley, the Dead Sea, the highlands of Palestine / Judaea, and southwestern Syria. Interesting how we only have the hadith to inform us that, no, the suras meant the present site of Mecca.
  • Qur'anic studies today
     Reply #1506 - August 25, 2017, 09:47 AM

    From Al-Jallad's article: http://aljallad.nl/marginal-notes-on-bs-164-the-tribe-of-ʿad/
    Quote
    These attestations of ʿād in northwest Arabia and the southern Levant contradict the narrative of medieval Islamic historians, who put ʿād in southern Arabia, and underscores the unreliability of the “origin stories” found in such works.

  • Qur'anic studies today
     Reply #1507 - August 25, 2017, 08:29 PM



    Stephen Shoemaker - The Death of a Prophet: The End of Muhammad’s Life and the Beginnings of Islam

    http://docshare01.docshare.tips/files/26639/266395254.pdf
  • Qur'anic studies today
     Reply #1508 - August 25, 2017, 11:48 PM

    Thread: https://mobile.twitter.com/shahanSean/status/901203991991922690
    Quote from: Sean Anthony
    An interesting (perhaps pre-Islamic) Christian Arabic Inscription from Kilwa (near Tabuk) in Saudi Arabia, although...

  • Qur'anic studies today
     Reply #1509 - August 31, 2017, 07:58 PM

    Kenneth Baxter Wolf - The Earliest Latin Lives of Muhammad: Texts and Contexts

    https://www.academia.edu/20061410/The_Earliest_Latin_Lives_of_Muhammad_Texts_and_Contexts

    Thread: https://mobile.twitter.com/shahanSean/status/903248511449399297
    Quote from: Sean Anthony
    1/ The *Storia de Mahometh* is the earliest Latin life of Muhammand, written ca. mid-8th to mid-9th cent. CE ...

    2/ which is surprisingly early -- it's far shorter but contemporary with Ibn Hisham's (d. 833 CE) Sirah, adapted from Ibn Ishaq...

    Quote from: R. K. Jacques
    This is very interesting. For the past decade I have been reconstructing different versions of Ibn Ishaq's text based on various transmissions. I have 38 transmissions so far, although none are "complete." They show, however, that Ibn Ishaq's text changed over time and depending on the audience. I would love to read the Storia for comparison.

    Quote from: Sean Anthony
    On Ibn Ishaq's Maghazi, I stronlgy rec Muṭāʿ al-Ṭarābīshī's Ruwāt Muḥammad ibn Isḥāq ibn Yasār fī l-maghāzī wa-l-siyar (1994) It's w/out a doubt the most important work on the history of the text.

    Quote from: R. K. Jacques
    Thanks, I have read it. It is very useful not not complete. I have gone through 1927 texts so far pulling out all quotations attributed to Ibn Ishaq that lists a transmitter. Thus far I have over 3000 individual quotations in addition to Ibn Hisham, and those found in al-Tabari. There is a great deal of overlap as many transmitters relate common material, although there are interesting differences as well. I am presently building a computer-based text that allows the user to compare transmissions that will also link to analogues texts, and texts to which Ibn Ishaq directly refers, everything from the Qur'an, Bible, to Byzantine Chronologies. I am only about 30% complete.

  • Qur'anic studies today
     Reply #1510 - September 01, 2017, 07:34 PM

    Stephen Shoemaker on translating 'The Capture of Jerusalem by the Persians in 614'

    https://around.uoregon.edu/content/professors-translation-give-critical-witness-islams-rise?platform=hootsuite

    Thread: https://mobile.twitter.com/LibraryArabLit/status/903617374951272448
  • Qur'anic studies today
     Reply #1511 - September 01, 2017, 08:15 PM



    Quote
    Stephen Shoemaker on translating 'The Capture of Jerusalem by the Persians in 614'

    https://around.uoregon.edu/content/professors-translation-give-critical-witness-islams-rise?platform=hootsuite

    “This text is an important piece of the puzzle, but it’s been neglected because it wasn’t available in a European language,” Shoemaker said. “A translation of this text will make a crucial source of information available about a critical moment in world history.”

    The book, he said, offers valuable observations about events that transpired during the decline of the Byzantine Roman Empire, the conquest of Jerusalem and the rapid expansion of Islam under the Prophet Muhammed — some of the most significant exchanges of power and religion in history.

    “How were Muhammed’s followers so successful when their army was not that large? It’s the million dollar question,” Shoemaker said. “This text is an incredibly valuable witness to what was happening in the region right before this pivotal transfer of power.”
    ......................................................................
    Boosted by a $220,000 grant from the National Endowment for the Humanities, Shoemaker will translate “The Capture of Jerusalem by the Persians in 614.” The book, originally written in Greek, only survives in Old Georgian and Arabic. With the exception of an outdated Russian version, the text has never been available in a modern language.


    folks can run in circles not moving an inch not making any progress...

    THERE WAS NO MUHAMMAD but there were many Muhammads  in early Islam between 571-632

     Birth of the Holy Prophet. Year of the Elephant. Invasion of Makkah by Abraha the Viceroy of Yemen, his retreat.

    Quote
    571: Birth of the Holy Prophet. Year of the Elephant. Invasion of Makkah by Abraha the Viceroy of Yemen, his retreat
    577: The Holy Prophet visits Madina with his mother. Death of his mother.
    621-622; Prophet Migrates to Madina
    632: Death of the Holy Prophet


    What do we actually know about Mohammed?  PATRICIA CRONE 10 June 2008

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1512 - September 03, 2017, 08:23 AM

    Interesting how so much of the Qur'an's references can be located in Jordan, the Jordan Valley, the Dead Sea, the highlands of Palestine / Judaea, and southwestern Syria. Interesting how we only have the hadith to inform us that, no, the suras meant the present site of Mecca.


    Elaborate...
  • Qur'anic studies today
     Reply #1513 - September 03, 2017, 08:27 AM



    Positives sources contradict the core story. Therefore the core story is inexact, even if the historiographers of the 9thc. believe in it.
  • Qur'anic studies today
     Reply #1514 - September 03, 2017, 08:31 AM



    "“How were Muhammed’s followers so successful when their army was not that large? It’s the million dollar question,” Shoemaker said".

    It is because it is not the "was not that large army" of "Muhammad"...
  • Qur'anic studies today
     Reply #1515 - September 03, 2017, 10:26 AM

    "Positives sources contradict the core story. Therefore the core story is inexact, even if the historiographers of the 9thc. believe in it."

    Academicians that explore the  origin of faiths and their true history have serious problem in understanding that  simple statement dear Altara.,  



    that link has pdf file of that book., it is a good one to read

    with best wishes
    yeezevee

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1516 - September 03, 2017, 02:14 PM

    Altara: David and Solomon, Jerusalem; Lot, the southern shore of the Dead Sea; Jesus' birth, possibly the Kathisma Church interpretation, near Jerusalem; Moses, Sinai and transJordan; Midian, also Sinai.

    Thamud is usually associated with Madain Salih isn't it?

    There are stories of Moses in Egypt, and of Abraham in either Iraq or Harran. The Qur'an gets those Prophets out of Egypt and Iraq, and into Canaan. Sura 27's Sheba / Solomon story, likewise, takes Jerusalem's side.

    If 'Ad is being placed in NE Jordan, to me that looks like another hint that the Qur'an's audience is Jordanian.

    Given the high bias toward Jordan / highland-Judaea in the suras, when sura 34 tells of the dam in Sheba, this is geographically exceptional. So is sura 14, except that it's unspecific about where Abraham's House is...
  • Qur'anic studies today
     Reply #1517 - September 03, 2017, 05:48 PM

    Nope! I can't pretend to have read though the whole thread but one thing it seems to prove, IMO, that (noting that the Bible and the Koran both have been referenced), one this is made certain. Nobody can possible justify pointing at the Holy book of their choice and say "Because it says so in this book." when nearly every phrase, let alone every sentence, can be argued over endlessly as to meaning. What God would put his people's eternal future in doubt by making / allowing such confusion?
  • Qur'anic studies today
     Reply #1518 - September 03, 2017, 07:46 PM

    I assume that G-d's role will be played by Heath Ledger in the afterlife, with a lot of makeup on.
  • Qur'anic studies today
     Reply #1519 - September 03, 2017, 07:54 PM

    Altara: David and Solomon, Jerusalem; Lot, the southern shore of the Dead Sea; Jesus' birth, possibly the Kathisma Church interpretation, near Jerusalem; Moses, Sinai and transJordan; Midian, also Sinai.

    Thamud is usually associated with Madain Salih isn't it?

    There are stories of Moses in Egypt, and of Abraham in either Iraq or Harran.
    Quote
    The Qur'an gets those Prophets out of Egypt and Iraq, and into Canaan. Sura 27's Sheba / Solomon story, likewise, takes Jerusalem's side.

    If 'Ad is being placed in NE Jordan, to me that looks like another hint that the Qur'an's audience is Jordanian.

    Given the high bias toward Jordan / highland-Judaea in the suras, when sura 34 tells of the dam in Sheba, this is geographically exceptional. So is sura 14, except that it's unspecific about where Abraham's House is...


    Sura 27...............sura 34................sura 14

    Just curious Zimriel.,   those Surah numbers .... are they from revelation order or  compilation order ??   And  I don't think Quran tells any stories ., it just mentions the names of folks that were there in OT & NT..

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
     
  • Qur'anic studies today
     Reply #1520 - September 03, 2017, 10:08 PM

    Forthcoming book

    Gabriel Said Reynolds - The Qur'an and the Bible: Text and Commentary

    http://yalebooks.yale.edu/book/9780300181326/quran-and-bible
    Quote
    While the Hebrew Bible and the New Testament are understood to be related texts, the sacred scripture of Islam, the third Abrahamic faith, has generally been considered separately. Noted religious scholar Gabriel Said Reynolds draws on centuries of Qur’anic and Biblical studies to offer rigorous and revelatory commentary on how these holy books are intrinsically connected. Reynolds demonstrates how Jewish and Christian characters, imagery, and literary devices feature prominently in the Qur’an, including stories of angels bowing before Adam and of Jesus speaking as an infant. This important contribution to religious studies features a full translation of the Qur’an along with excerpts from the Jewish and Christian texts. It offers a clear analysis of the debates within the communities of religious scholars concerning the relationship of these scriptures, providing a new lens through which to view the powerful links that bond these three major religions.

    Quote
    “This major contribution to our understanding of the Qur’an makes a powerful argument for the profound influence of biblical traditions, and especially Christian traditions, on the Qur’an.”—Devin Stewart

    “This important and unprecedented book demonstrates that the Qur’an cannot be fully appreciated without an awareness of its biblical backdrop.”—Suleyman Dost, Brandeis University

  • Qur'anic studies today
     Reply #1521 - September 03, 2017, 10:18 PM

    New book

    Nicolai Sinai - The Qur'an, A Historical-Critical Introduction

    https://edinburghuniversitypress.com/book-the-qur-039-an.html
    Quote
    The Qur’an represents both Islam’s historical point of origin and its scriptural foundation, inaugurating a new religion and, ultimately, a new civilisation. Yet the text itself can be difficult to understand, and the scholarship devoted to it is often highly technical. This comprehensive introduction to the basic methods and current state of historical-critical Qur’anic scholarship covers all of the field’s major questions, such as: Where and when did the Qur’an emerge? How do Qur’anic surahs function as literary compositions? How do the Qur’an’s main themes and ideas relate to and transform earlier Jewish and Christian traditions?

    Reading this book will give you the tools needed to work with and understand this vital but complex text.

    Key Features

    Engages with alternative arguments and perspectives, empowering readers to find their own way through the complex field of Qur’anic Studies

    Synthesises an intertextual and literary approach to the Qur’an

    Provides specific and accessible examples, including a literary analysis of two Qur’anic surahs and an intertextual case study of the Qur’anic Adam narratives

    Offers a rigorously historical perspective on controversial topics such as Qur’anic militancy and the Qur’an’s engagement with Judaism and Christianity

    Includes figures and tables highlighting key facts

    Quote
    'One of the best critical introductions to the Qur’an which sets in apposite context the latest research discussions, discourses and trends in the field… it represents a truly definitive contribution to the study of the text.'
    - Mustafa Shah, University of London

    'The best book I have seen to lead critically-minded readers into the myriad issues and complexities of the Qur'an text. Its various chapters, firmly rooted in a wealth of scholarship on the Qur'an, discuss many key questions raised about and by the text, including its literary coherence, its chronology, its "closure" as a body of scripture, its textual stability, and aspects of its content: the relation to Christianity, Judaism, and paganism, its key themes, its relationship to the life of Muhammad, and much more. It will serve scholars and novices alike as an invaluable guide.'
    - Prof Fred M. Donner, The University of Chicago

  • Qur'anic studies today
     Reply #1522 - September 04, 2017, 02:40 AM

    Some of the suras seem to be in order of composition. For instance I think the order of authorship of suras 25. 26. 27. 28 (and 29) really was sequential: 25, 26, 27, 28 (and 29).

    But mostly I think a later editor put them in the order they are in now, for his own reasons. (Raymond Farrin has a point that the editor must have had reasons.) There were other sequences as well, for instance the order laid down in the Sanaa Codex. Someone else, probably not Farrin, will have to explain that codex's sequence.
  • Qur'anic studies today
     Reply #1523 - September 04, 2017, 07:15 PM

    Zimriel, what is the Quran?
  • Qur'anic studies today
     Reply #1524 - September 07, 2017, 11:28 AM

    Muriel Debié - For a Different History of the Seventh Century C.E. Syriac Sources and Sasanian and Arab-Muslim Occupation of the Middle East

    https://www.ias.edu/ideas/2017/debie-syriac
    Quote
    ....
    The new trend that considers the Qurʾān as a late antique text has emphasized the role of Syriac as one of the textual and scriptural traditions that was a basis for the Qurʾānic text. Syriac was the liturgical and religious language of members of the Arab tribes who converted to Christianity all the way from Syria to Southern Arabia. It became primarily the language of the Miaphysite denomination (that emphasized the unity of Christ’s human and divine natures after incarnation in one nature—mia-physis in Greek) that was officially condemned by the Byzantine Church and Empire. This Miaphysite opposition became a fully independent church in the seventh and eighth centuries, the Syrian Orthodox Church, and professed having remained truly orthodox since the origins of Christianity, in contrast to the Byzantine Orthodox Church, which allegedly strayed from orthodoxy after the council of Chalcedon.

    It is not only the Byzantine Orthodox, Syrian Orthodox, and Church of the East (another independent church in the Persian, Sasanian Empire) that were competing with each other in the sixth and seventh centuries trying to convert peoples and tribes, but also powerful Miaphysite groups deemed heretic by the mainstream Miaphysites. These religious controversies on complex matters of faith concerned not only the theologians who participated in the church councils, they also drew ecclesiastical, social, and amical networks of members of the different affiliations, among whom letters were exchanged across the whole Middle East. By the sixth century there thus emerged a commonwealth of primarily Miaphysite groups and states (in Syria, Arabia, Egypt, and Ethiopia, notably) that shared not only the same religious ideas but also a certain understanding of imperial kingship.

    It is in reading a letter from the well-known Syriac bishop and theologian Philoxenus of Mabbug (Hierapolis in ancient Syria) to a stratelates of al-Ḥīra (a Byzantine title for an official based in one of the “capital” camps/cities of the Arabs in pre-Islamic late antiquity, and today in Iraq) that I came see the link these sources provide between Syriac theology and the Qurʾān. This letter discusses the presence in Arabia of groups among the Miaphysites that were considered as heretics. Called Julianists (on the name of Julian of Halicarnassus, d. 527) or Aphthartodocetae, they understood the alliance of the divine and human natures in Christ in a way that made them question Jesus’s suffering on the cross. In the 520s, a large group of Julianists took refuge against Byzantine persecutions in al-Ḥīra and in Upper Egypt. Some subsequently fled to Ethiopia and on to Arabia. These groups had an enduring presence until at least the eighth century in Southern Arabia where many churches belonged to them.

    What this Syriac letter highlights are the discussions that were taking place in the Christian milieu in Arabia in the sixth century, barely a century before Islam, on issues close to those alluded to in the Qurʾān. An obscure passage of Surat al-nisāʾ 4, 157 about Jesus’s crucifixion (was it only a fantasy, an appearance of Jesus that was crucified by the Jews? Was it someone else, and were there two persons?) suggests that it was a matter of controversy and that nobody was sure about what happened then. The discussions of these very subjects between the dissident and mainstream Miaphysites in Arabia before Islam can explain the basis on which the Qurʾān expressed its own puzzlement about what exactly happened on the cross, and from there how the Islamic tradition tried to make sense of the obscure Qurʾānic passage.
    ....

  • Qur'anic studies today
     Reply #1525 - September 07, 2017, 10:05 PM

    Many confuse things melted in each other in Debie statement which will confuses more minds, as if they needed more to be. Never heard personally that the Nestorians said that Jesus was not crucified on a cross. They said , as far as I know, that the divine in Jesus did not die. That's all. Yawn.
  • Qur'anic studies today
     Reply #1526 - September 07, 2017, 11:46 PM

    Quote
    Never heard personally that the Nestorians said that Jesus was not crucified on a cross. They said , as far as I know, that the divine in Jesus did not die. That's all.


    Correct. The saying with the Miaphysites (and the Monotheletes, like Emperor Heraclius) was that God The Father suffered and died. The Nestorians said that only of Christ. It gets very nuanced around the edges of course.

    The Nestorians are here doctrinally aligned with today's Catholics, but since their histories have diverged for so many centuries it is difficult for them to agree on a common language.
  • Qur'anic studies today
     Reply #1527 - September 07, 2017, 11:50 PM

    Altara is also correct that Debie is often confused and just plain wrong, such as here: "since the “universal” councils of Ephesus in 421 and Chalcedon in 531 that they refused".

    No, no no!! Edessa itself, the heart of Syriac culture, was absolutely adamant about Ephesus. The reason Edessa rejected Chalcedon is because their churchmen thought it was a betrayal of Ephesus! The Miaphysitism which Ephesus espoused survives as the "Jacobite" church in Syria today.
  • Qur'anic studies today
     Reply #1528 - September 08, 2017, 07:14 AM

    Debie didn't quote the letter of  Philoxenus of Mabbug that was such an eye-opener to her. I think that is a pity since her argument hinges on her interpretation of it.
  • Qur'anic studies today
     Reply #1529 - September 08, 2017, 09:58 PM

    I think there may be some confusion .... as I read it, Muriel is speaking about the 'militant' anti-Chalcedonian factions, in opposition to the relatively pro-imperial and 'compromising' factions (think Severus) that adhered to what later became conceptualized as Jacobite miaphysitism.

    She is pointing out that such militant groups were massively powerful along the imperial periphery, and yet their significance in the pre-Islamic milieu has been under appreciated because of anachronistic assumptions about the dominance of a unified orthodox Jacobite church.  The Julianists in particular are treated as if they were a minor heresy, whereas they seem to have long been dominant among the peripheral masses.

    Basically I agree with Muriel here and am very interested in her book .....
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