DOCSLIB.ORG

Iqbal Washington 0250O 11526.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Iqbal Washington 0250O 11526.Pdf TTTheTheheQuQuQuQuranranranranasasasasaaaaLiteraryLiteraryLiteraryMasterpieceMasterpieceMasterpiece withwithiniiniinitstststsHistoricalHistoricalHistoricalandReligiousandReligiousandReligiousMilieuMilieuMilieussss MuhammadOmerIqbal Athesis submittedinpartialfulfillmentofthe requirementsforthedegreeof MasterofArts UniversityofWashington 2013 Committee: TerriL.DeYoung SelimS.Kuru ProgramAuthorizedtoOfferDegree: NearEasternLanguagesandCivilization ©Copyright2013 MuhammadOmerIqbal ContentsContents 1 PreliminaryNotes..............................................................................................................................v 2 Introduction........................................................................................................................................1 2.1 Methodology...............................................................................................................................7 3 PlacingtheTextinHistory.............................................................................................................11 3.1 TheTraditionalAccountfromArabicSources....................................................................13 3.1.1 ObjectionstotheTraditionalAccount..........................................................................15 3.1.2 OpposingNarratives........................................................................................................17 3.2 EarliestManuscripts................................................................................................................20 3.3 Conclusion.................................................................................................................................25 4 TheReligiousMilieu........................................................................................................................28 4.1 Mecca.........................................................................................................................................30 4.2 Jews............................................................................................................................................32 4.3 Christians..................................................................................................................................33 4.4 Polytheists.................................................................................................................................35 4.5 Ḥunaf’.......................................................................................................................................37 4.6 Expectationofanewprophet................................................................................................39 4.7 Conclusion.................................................................................................................................41 5 LiteraryDevices................................................................................................................................43 5.1 Ḥadhf :OmissionofWords.......................................................................................................43 5.2 ParallelismandChiasmus.......................................................................................................46 5.3 Imagery......................................................................................................................................48 i 5.4 Similes........................................................................................................................................49 5.5 Metaphors.................................................................................................................................51 5.6 RhetoricalQuestions...............................................................................................................53 6 TheQuranasLiterature..................................................................................................................55 6.1 Composition..............................................................................................................................55 6.1.1 IntroductiontotheApproaches....................................................................................58 6.1.2 CompositionoftheVerses..............................................................................................61 6.1.3 CompositionoftheIndividualSurahs..........................................................................64 6.2 TheRoleofa Rasl ....................................................................................................................74 7 Reading SratYnus .........................................................................................................................79 7.1 Methodology.............................................................................................................................79 7.2 StructureoftheSurah.............................................................................................................80 7.3 A:Prologue(1-10).....................................................................................................................83 7.3.1 Opening(1-2)....................................................................................................................83 7.3.2 CreationoftheWorld,andRewardintheHereafter(3-10)......................................85 7.3.3 EmphasisontheCreationandtheReward(5-10).......................................................87 7.3.4 Verses3-10asaWhole....................................................................................................89 B:PreviousPeopleDestroyedfornotBelievingintheir Rusul (11-14)........................................91 7.4 C:Opponents’DemandtoBringaDifferent Qur ’n (15-17)...............................................94 7.5 D:AttitudeoftheRebelsAgainstGod(18-27)......................................................................96 7.5.1 RejectionofThoseOtherthanGod,andWaitUntilGodDecides(18-20)...............97 7.5.2 WheninTrouble,AskGodforHelp/PlotAgainstHimWhenRelieved(21-3)........98 7.5.3 People’sAttitudeandGod’sAccountability(24-5)...................................................100 ii 7.5.4 RewardsforThoseWhoDoGood,andPunishmentforEvildoers(26-7)..............101 7.6 E:RefutationofPolytheism(28-36).....................................................................................102 7.6.1 GodShallSufficeasWitnessbetweenWorshippersandDeities(28-30)...............102 7.6.2 OnlyGodistheProviderandtheCreator,andGuidestotheTruth(31-6)...........103 7.7 F:TheQuranisDeniedAlthoughSomeBelieveinItToo(37-44)...................................105 7.8 X:RetributionfortheDenialofa Rasl (45-56).................................................................107 7.9 F’:GodisaWitnessovertheQuranBeingRecited(57-65)..............................................110 7.10 E’:ExampleofPolytheism:Noah’sPeopleDrowned(66-74)...........................................112 7.10.1 DisbelieversHaveNoEvidenceofDeitiesAssociatedwithGod(66-70)................112 7.10.2 Noah’sPeopleDenySignsandDestroyed;BelieversEstablished(71-3)................114 7.10.3 MoreMessengersBroughtSignsbutDenied(74).....................................................115 7.11 D’:ExampleofRebels:PharaohandHisFollowersDrowned(75-93).............................116 7.11.1 TruthDeclaredSorcery.................................................................................................116 7.11.2 SorceryNullified,TruthVindicated(79-82)..............................................................117 7.11.3 BelieversPlaceTrustinGod,AskforRelieffromPersecution(83-6)....................118 7.11.4 Moses’Prayer(87-9)......................................................................................................119 7.11.5 Pharaoh,RebelandTyrant,DrownedandSavedasaSign(90-3)..........................120 7.12 C’:ReferencetoEarlierScripturesandThisRevelationis Ḥaqq (94-5)..........................121 7.13 B’:ExampleofJonah’sPeople,SavedDuetoTheirBelief(96-103)................................122 7.14 A’:Epilogue(104-9)................................................................................................................124 7.15 RemarksontheSurahasaWhole.......................................................................................126 8 ConcludingRemarks......................................................................................................................128 9 Bibliography...................................................................................................................................132 iii 9.1 IntroductoryTexts.................................................................................................................132 9.2 ῾Ulmal-Qur ’n ........................................................................................................................132 9.3 Hermeneutics.........................................................................................................................133 9.4 OntheHistoryoftheQuran.................................................................................................135 9.5 CommentariesandTheirAnalyses......................................................................................136 9.6 HistoricalSources..................................................................................................................137 9.7 LanguageandLiterature.......................................................................................................138
Load more

Recommended publications
  • Integrated Data Capture, Processing, and Dissemination in the Al- Ula Valley, Saudi Arabia
    UC San Diego UC San Diego Previously Published Works Title Drones in archaeology: Integrated data capture, processing, and dissemination in the al- ula valley, Saudi Arabia Permalink https://escholarship.org/uc/item/8d67642f Journal Near Eastern Archaeology, 77(3) ISSN 1094-2076 Authors Smith, NG Passone, L Al-Said, S et al. Publication Date 2014 DOI 10.5615/neareastarch.77.3.0176 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Drones in Archaeology: Integrated Data Capture, Processing, and Dissemination in the al-Ula Valley, Saudi Arabia Neil G. Smith, Luca Passone, Said al-Said, Mohamed al-Farhan, and Tomas E. Levy n late 2013, a joint archaeological and computer vision initial results and methodology including the use of UAVs and project was initiated to digitally capture the archaeological modern advances in remote sensing computational techniques. remains in the al-Ula valley, Saudi Arabia. The goal of our Iteam of archeologists and computer scientists is to integrate Dedan – A City on the Crossroads of Ancient 3D scanning technologies to produce 3D reconstructions of Arabia and Modern Technology archaeological sites. Unmanned Aerial Vehicles (UAVs) serve Once an integral part of the North-South trade artery of the Ara- as the vehicle which makes this scanning possible. UAVs allow bian Peninsula, ancient Dedan was one of the most impressive the acquisition of 3D data as easily from the air as from the and extensive eighth century b.c.e.–frst century c.e. trade cen- ground. This project focuses on the recent excavations carried ters in Saudi Arabia (fg.
    [Show full text]
  • And How to Convert to Islam in the Name of Allah, the Most Gracious
    What is Islam? and How to Convert to Islam In the Name of Allah, the Most Gracious, the Most Merciful All Praise be to Allah, the Lord of the Worlds and may peace and blessings of Allah be upon the most honorable of all Prophets and Messengers; Muhammad. Introduction Every right or wrong ideology, every beneficial or harmful community association and every good or evil party has principles, intellectual basis and ideological issues that determine its purpose and direction and become as a constitution for its members and followers. Whoever wants to belong to one of them, has to look firstly at its principles. If he is satisfied with the principles, believes of its validity and accepts it with his conscious and subconscious mind without any doubts, then he can be a member of that association or party. Afterwards, he enrolls among the lines of its members and has to perform the duties required by the constitution and pay the membership fees that are set by the laws. He also has to exhibit behaviors indicate loyalty to its principles besides always remembering those principles to not commit deeds contradict with them. He has to be a perfect example via showing decent morals and behaviors and become a real proponent of them. Nutshell, being a member of a party or association requires: knowing its laws, believing in itsprinciples, obeying its rules and conducing one’s life accordance to it.This is a general situation that also applies to Islam. Therefore, whoever wants to enter Islam has to firstly accept its rational bases and assertively believe in them in order to have strong doctrine or faith.
    [Show full text]
  • An Analysis of Taqwa in the Holy Quran: Surah Al- Baqarah
    IJASOS- International E-Journal of Advances in Social Sciences, Vol. III, Issue 8, August 2017 AN ANALYSIS OF TAQWA IN THE HOLY QURAN: SURAH AL- BAQARAH Harison Mohd. Sidek1*, Sulaiman Ismail2, Noor Saazai Mat Said3, Fariza Puteh Behak4, Hazleena Baharun5, Sulhah Ramli6, Mohd Aizuddin Abd Aziz7, Noor Azizi Ismail8, Suraini Mat Ali9 1Associate Professor Dr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 2Mr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 3Dr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 4 Dr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 5 Dr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 6 Ms., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 7 Mr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 8Associate Professor Dr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] 9Dr., Universiti Sains Islam Malaysia, MALAYSIA, [email protected] *Corresponding author Abstract Within the context of the Islamic religion, having Taqwa or the traits of righteousness is imperative because Taqwa reflects the level of a Muslim’s faith. Hence, the purpose of the present study was to identify the traits of Takwa in surah Al-Baqara in the Holy Quran. The data for this study were obtained from verses in surah Al-Baqara. Purposive sampling was used to select the verses that contain the traits of Taqwa using an established tafseer (Quranic interpretation) in the Qurainic field as a guideline in marking the Taqwa traits in sampling the verses. Two experts in the field of Quranic tafseer validated the traits of Taqwa extracted from each selected verse.
    [Show full text]
  • Islamic Civilization Experienced a Golden Age Under the Abbasid Dynasty, Which Ruled from the Mid 8Th Century Until the Mid 13Th Century
    Included lands & peoples from parts of three continents (Europe, Africa, & Asia) Preserved, blended, & spread Greek, Roman, Indian, Persian & other civilizations. Enjoyed a prosperous golden age with advances in art, literature, mathematics, and science. Spread new learning to Christian Europe. A period of great prosperity or achievement, especially in the arts Islam began in the Arabian Peninsula in the early 7th century CE. It quickly spread throughout the Middle East before moving across North Africa, and into Spain and Sicily. By the 13th century, Islam had spread across India and Southeast Asia. The reasons for the success of Islam, and the expansion of its empire, can be attributed to the strength of the Arab armies, the use of a common language, and fair treatment of conquered peoples Arab armies were able to quickly conquer territory through the use of advanced tactics and the employment of horse and camel cavalry. Islamic rulers were very tolerant of conquered peoples, and welcomed conversion to the Islamic faith. All Muslims must learn Arabic, so they can read the Qur'an, the Islamic holy book. This common language helped to unite many different ethnic groups within the Islamic empire. It also made possible the easy exchange of knowledge and ideas. Islamic civilization experienced a golden age under the Abbasid Dynasty, which ruled from the mid 8th century until the mid 13th century. Under the Abbasids, Islamic culture became a blending of Arab, Persian, Egyptian, and European traditions. The result was an era of stunning
    [Show full text]
  • On the Qur'anic Accusation of Scriptural Falsification (Tahrîf) and Christian Anti-Jewish Polemic
    On the Qur'anic Accusation of Scriptural Falsification (tahrîf) and Christian Anti-Jewish Polemic GABRIEL SAID REYNOLDS UNIVERSITY OF NOTRE DAME According to the fully articulated salvation history of Islam, Moses and Jesus (like all prophets) were Muslims. Moses received an Islamic scripture, the Torah {tawrät), as did Jesus, the Gospel (injU). Their communities, however, suppressed their religion and altered their scriptures. Accordingly, a canonical h^dlth has the Prophet Muhammad declare: O community of Muslims, how is it that you seek wisdom from the People of the Book? Your book, brought down upon His Prophet—blessings and peace of God upon him—is the latest report about God. You read a Book that has not been distorted, but the People of the Book, as God related to you, exchanged that which God wrote [for something else], changing the book with their hands. ' This hcidïth refiects the idea found frequently among Muslim scholars, usually described with the term tahrîf, that the Bible has been literally altered. The same idea lies behind Yâqût's (d. 626/1229) attribution of a quotation on Jerusalem to a Jewish convert to Islam from Banü Qurayza "who possessed a copy of the uncorrupted Torah." •^ Muslim scholars also accuse Jews and Christians of misinterpreting the Bible by hiding, ignoring, or misreading it, and on occasion they describe such misinterpretation as tahrîf as well. Accordingly, in scholarly treatments of the subject a comparison is sometimes made between tahrîf al-nass, alteration of the text of scripture, and tahrîf al-ma'anî, misinterpre- tation of scripture. Yet Muslim scholars who accuse Jews and Christians of misinterpreta- tion do not mean to imply thereby that the Bible has not been altered.
    [Show full text]
  • Islam and Women's Literature in Europe
    Islam and Women’s Literature in Europe Reading Leila Aboulela and Ingy Mubiayi Renata Pepicelli Contrary to the perception that Islam is against women and against the European way of life, some Muslim women based in Europe write novels and short stories in which Islam is described as instrument of empowerment in the life of their female characters. No more or not only an element of oppression, religion is portrayed as an element of a new identity for Muslim women who live in Europe. The Translator1 and Minaret2 by Leila Aboulela (Sudan/United Kingdom) and “Concorso”3 by Ingy Mubiayi (Egypt/Italy) are three works that demonstrate how the re-positioning of religion functions in women’s lives and struggles. I will first analyze the two novels written in English by Aboulela, followed by the short story written in Italian by Mubiayi. In The Translator (1999), Aboulela tells the story of Sammar, a young Sudanese woman who follewed her husband, a promising medical student, to Scotland. After her husband dies in a car accident, Sammar is alone in this foreign country. In Aberdeen she spends several painful and lonely years, far from her home and son who, after the terrible accident, lives in Khartoum with her aunt/mother-in-low. During this time, religion, day by day, becomes her only relief. Suddenly she finds work as an Arabic to English translator for an Islamic scholar, Rae, at a Scottish University, and she falls in love with him. Though her love is reciprocated, they have a problem. Rae is not Muslim, and for Sammar, Islam shapes and affects all aspects of life.
    [Show full text]
  • Byzantine Missionaries, Foreign Rulers, and Christian Narratives (Ca
    Conversion and Empire: Byzantine Missionaries, Foreign Rulers, and Christian Narratives (ca. 300-900) by Alexander Borislavov Angelov A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in The University of Michigan 2011 Doctoral Committee: Professor John V.A. Fine, Jr., Chair Professor Emeritus H. Don Cameron Professor Paul Christopher Johnson Professor Raymond H. Van Dam Associate Professor Diane Owen Hughes © Alexander Borislavov Angelov 2011 To my mother Irina with all my love and gratitude ii Acknowledgements To put in words deepest feelings of gratitude to so many people and for so many things is to reflect on various encounters and influences. In a sense, it is to sketch out a singular narrative but of many personal “conversions.” So now, being here, I am looking back, and it all seems so clear and obvious. But, it is the historian in me that realizes best the numerous situations, emotions, and dilemmas that brought me where I am. I feel so profoundly thankful for a journey that even I, obsessed with planning, could not have fully anticipated. In a final analysis, as my dissertation grew so did I, but neither could have become better without the presence of the people or the institutions that I feel so fortunate to be able to acknowledge here. At the University of Michigan, I first thank my mentor John Fine for his tremendous academic support over the years, for his friendship always present when most needed, and for best illustrating to me how true knowledge does in fact produce better humanity.
    [Show full text]
  • The Transformation of Calligraphy from Spirituality to Materialism in Contemporary Saudi Arabian Mosques
    The Transformation of Calligraphy from Spirituality to Materialism in Contemporary Saudi Arabian Mosques A dissertation submitted to Birmingham City University in fulfilment of the requirement for the degree of Doctor of Philosophy in Art and Design By: Ahmad Saleh A. Almontasheri Director of the study: Professor Mohsen Aboutorabi 2017 1 Dedication My great mother, your constant wishes and prayers were accepted. Sadly, you will not hear of this success. Happily, you are always in the scene; in the depth of my heart. May Allah have mercy on your soul. Your faithful son: Ahmad 2 Acknowledgments I especially would like to express my appreciation of my supervisors, the director of this study, Professor Mohsen Aboutorabi, and the second supervisor Dr. Mohsen Keiany. As mentors, you have been invaluable to me. I would like to extend my gratitude to you all for encouraging me to conduct this research and give your valuable time, recommendations and support. The advice you have given me, both in my research and personal life, has been priceless. I am also thankful to the external and internal examiners for their acceptance and for their feedback, which made my defence a truly enjoyable moment, and also for their comments and suggestions. Prayers and wishes would go to the soul of my great mother, Fatimah Almontasheri, and my brother, Abdul Rahman, who were the first supporters from the outset of my study. May Allah have mercy on them. I would like to extend my thanks to my teachers Saad Saleh Almontasheri and Sulaiman Yahya Alhifdhi who supported me financially and emotionally during the research.
    [Show full text]
  • ANGELS in ISLAM a Commentary with Selected Translations of Jalāl
    ANGELS IN ISLAM A Commentary with Selected Translations of Jalāl al-Dīn al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al- malā’ik (The Arrangement of the Traditions about Angels) S. R. Burge Doctor of Philosophy The University of Edinburgh 2009 A loose-leaf from a MS of al-Qazwīnī’s, cAjā’ib fī makhlūqāt (British Library) Source: Du Ry, Carel J., Art of Islam (New York: Abrams, 1971), p. 188 0.1 Abstract This thesis presents a commentary with selected translations of Jalāl al-Dīn cAbd al- Raḥmān al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al-malā’ik (The Arrangement of the Traditions about Angels). The work is a collection of around 750 ḥadīth about angels, followed by a postscript (khātima) that discusses theological questions regarding their status in Islam. The first section of this thesis looks at the state of the study of angels in Islam, which has tended to focus on specific issues or narratives. However, there has been little study of the angels in Islamic tradition outside studies of angels in the Qur’an and eschatological literature. This thesis hopes to present some of this more general material about angels. The following two sections of the thesis present an analysis of the whole work. The first of these two sections looks at the origin of Muslim beliefs about angels, focusing on angelic nomenclature and angelic iconography. The second attempts to understand the message of al-Suyūṭī’s collection and the work’s purpose, through a consideration of the roles of angels in everyday life and ritual.
    [Show full text]
  • The Protection of Forced Migrants in Islamic Law
    NEW ISSUES IN REFUGEE RESEARCH Research Paper No. 146 The protection of forced migrants in Islamic law Kirsten Zaat University of Melbourne Law School Australia E-mail : [email protected] December 2007 Policy Development and Evaluation Service Policy Development and Evaluation Service United Nations High Commissioner for Refugees P.O. Box 2500, 1211 Geneva 2 Switzerland E-mail: [email protected] Web Site: www.unhcr.org These papers provide a means for UNHCR staff, consultants, interns and associates, as well as external researchers, to publish the preliminary results of their research on refugee-related issues. The papers do not represent the official views of UNHCR. They are also available online under ‘publications’ at <www.unhcr.org>. ISSN 1020-7473 Justice, kindness and charity* Despite Muslim States hosting large numbers of refugees1 and internally displaced persons (IDPs)2, the inherent protection and assistance afforded to forced migrants at Islamic Law3 has largely been overlooked. There is no readily available particularised fiqh (Islamic jurisprudence) on the matter, and it was not until the early 1990s that a few Islamic scholars began delving into the Shariah in the interests of finding Islamic modes of protection. Since that time, with the exception of a few recent fatwas, little academic scholarship has persisted despite the fact that the Sharia presents as a rich source of protection and assistance for forced migrants. This article seeks to lay the ground work for establishing an Islamic protection framework by consolidating and expanding existing efforts which have identify various yet incomplete modes of protection at Islamic Law.4 The author seeks to support the development of an indigenous, culturally viable Islamic protection framework which draws heavily upon long-held5 norms6 prevalent throughout the * Q16:90, “God enjoins justice, kindness and charity to one’s kindred [humanity], and forbids indecency, reprehensible conduct and oppression.” See Dawood, N.J.
    [Show full text]
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced firom the microfilm master. UMT films the text directly fi’om the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter 6ce, while others may be fi’om any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing fi’om left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6” x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI A Bell & Ifowell Information Company 300 North Zeeb Road, Ann Arbor MI 48106-1346 USA 313/761-4700 800/521-0600 THE EMERGENCE AND DEVELOPMENT OF ARABIC RHETORICAL THEORY. 500 C £.-1400 CE. DISSERTATION Presented m Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Khaiid Alhelwah, M.A.
    [Show full text]
  • COURSE SYLLABUS RELS 6631 Seminar in Islamic Studies W 3:30-6:15 Dr. John C. Reeves Macy 204B Office Hours
    COURSE SYLLABUS RELS 6631 Seminar in Islamic Studies W 3:30-6:15 Dr. John C. Reeves Macy 204B Office hours: WR 2:30-3:30; or by appointment [email protected] Home Page of John C. Reeves Course description: ‘Current and seminal issues related to the study of Islam.’ The topic for this spring’s seminar is Situating Islam Within Late Antiquity. Scholars have often used the appearance of Islam in the Mediterranean world of the seventh century as a marker of rupture signaling the violent demise of the classical societies of antiquity and the onset of what the West terms the ‘Dark Ages,’ an era when learning and ‘civilized life’ were supposedly supplanted by barbarism and fanaticism. We by contrast will study the emergence of Islam in the Near East in terms of its manifold ideological continuities with the monotheistic currents flowing through Roman, Iranian, Aksumite, and South Arabian religious communities in the sixth and seventh centuries of the Common Era. Early Islamic discourse and practice exemplifies the hegemony of what might be termed an ‘Abrahamic idiom’ of cultural expression; i.e., an articulation of one’s cultural identity in terms of an ethnic or religious association with the characters, locales, practices, and ideas found in and promoted by the various forms of Bible circulating within and beyond the Roman Empire during roughly the first half of the first millennium CE. Much of our work in this course will involve a close comparative exploration of the way Bible and Qur’ān render shared characters and narrative scenarios. We will juxtapose, isolate, and analyze their similarities and differences with a view toward unpacking their broader significance.
    [Show full text]