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Durham E-Theses Durham E-Theses Notion of Divine Trial in the Qur'an A Critical Analysis and Reappraisal of the bal©aNarratives ROUZATI, NASRIN How to cite: ROUZATI, NASRIN (2013) Notion of Divine Trial in the Qur'an A Critical Analysis and Reappraisal of the bal©aNarratives , Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/10541/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 Notion of Divine Trial in the Qur’an A Critical Analysis and Reappraisal of the balā Narratives BY Nasrin Rouzati THESIS SUBMITTED IN FULFILLMENT OF THE REQURIEMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY AT DURHAM UNIVERSITY THE SCHOOL OF GOVERNMENT AND INTERNATINAL AFFARIS INSTITUTE OF MIDDLE EASTERN AND ISLAMIC STUDIES DURHAM UNIVERSITY, UK 2013 Abstract The notion of Divine trial, balā / ibtilā', occupies a significant position in the Islamic revelation; however, its multi-dimensional meanings and the wholly positive nature that the Qur'an seems to import has remained under-researched until now. Balā has traditionally been discussed in two main sources: the exegetical literature, and Muslim theodicean thought; both sources, however, deal with it in a narrow sense and fail to engage with it in its all-inclusive manner. Furthermore, due to the fact that balā is generally equated with adversity and human suffering, it is mainly discussed as an undesirable phenomenon which encompasses negative connotations, a misunderstanding that is far from the wholly positive and all-inclusive portrait of the concept of balā represented in the Qur'an. This study offers a critical analysis and re-examination of the balā / fitna narratives in the Qur'an. This is done by first providing a comprehensive typology of the Qur'anic verses which deal with this concept, followed by a historical review of the exegetical literature, an overview of balā in the lives of the prophets, balā from the Muslim mystical perspective, and finally balā in Muslim theodicy with special emphasis on al- Ghazālī’s notion of "the best of all possible worlds". The findings of this research demonstrate that balā is a multi-dimensional concept and it is charged with a wholly positive connotation; that it is not equated with human suffering, for its manifestation is both in adversity and prosperity; that it is not meant to punish the sinful, as all human beings, including the prophets, experience balā in good and bad. It is further concluded that the mainstream Qur’anic exegetical literature do not engage in an in-depth elucidation of this concept; rather, it is the Muslim mystical literature that elucidates on the entirely positive nature of balā and explains its importance within the creational structure of the universe, as well as its instrumentality in man’s spiritual development which accords with the overall picture of balā portrayed by the Qur’an. i Acknowledgment I have been privileged to benefit from the moral and intellectual support of many people during the years of this study which was a labor of love since its beginning to the end. First and foremost, I am grateful to Professor Colin Turner, my mentor and academic advisor, for his continued guidance throughout this research. His wealth of knowledge in the field of Islamic Studies, as well as his commitment in engaging me in the intellectual discussions, particularly during the early stages of the study when the structure of the dissertation had to be laid out, produced invaluable fruits. His interest, and the value he placed on the study of the Qur’anic themes, as well as timely suggestions and encouragements throughout the study, was instrumental in the successful completion of this dissertation. I am indebted to Dr. Mahmoud Ayoub, family friend and a paragon of scholarship in the field of Qur’anic Studies, for his genuine assistance in the selection of the theme of the study. I have also benefited greatly from the suggestions of Dr. Ali Aliabadi, a longtime family friend and a sincere scholar, for his ongoing moral support, as well as his extraordinary knowledge with the literature. I would like to thank Mr. Michael Laterza, English teacher and a compassionate colleague, for spending his valuable time in proof reading the dissertation. My sincere appreciation is extended to my brother, Mr. Nasir Rouzati, for sending me the Persian books from Iran. I am also thankful to my father, Mr. Reza Rouzati, for his continued moral support and encouragements. My heartfelt gratitude also goes to my dear friend, Dr. Susan Guiney, for believing in me and the value of this research, as well as her ongoing motivations. I am extremely grateful to my husband and best friend, Muhammad, for his love, encouragements, and understanding during the years that I devoted to this dissertation. Last but not least, my children, Ali and Leila, have been a tremendous ii moral support during the study; their love and words of reassurance, as well as believing in my hard work, made it possible to overcome the many challenges throughout this journey. iii Table of Contents Abstract…………………………………………………………………………………………………………………i Acknowledgements………………………………………………………………………………………………..ii Table of Content……………………………………………………………………………………………………iii Introduction Introduction………………………………………………………………………………………………………….1 Background........…………………………………………………………………………………………………..3 Hypothesis and Research Questions………………………………………………………………………..5 Defining key terms…………………………………………………………………………………………………6 Research Method…………………………………………………………………………………………………..6 Scope of the Research..............................................................................................7 Thesis Structure…………………………………………………………………………………………………….8 Chapter One Divine Trial Narratives in the Qur’an: A Typology 1.1. Introduction…………………………………………………………………………………………………..12 1.1.2. Divine Trial and Creation………………………………………………....……………………12 1.1.3. Means of Divine Trial...…………………….......................…………………………….. 14 1.1.4. Divine Trial as Punishment…....……………………………………………………………….15 1.1.5. Man’s response to Divine Trial..…………………….....…………………………………….17 1.2. A Linguistic Overview of balā and fitna……………………………………………………………...18 1.3. A General Overview of balā and fitna Narratives………………………………………………...21 1.4. Classifications of balā and fitna Narratives………………………………………………………...21 1.4.1. Divine Trial as the Central Pillar of the Creational Structure of the Cosmos..22 1.4.1.1. Meccan balā Narratives……………………………………………………………..22 1.4.1.2. Medinan balā Narratives…………………………………………………………...25 iv 1.4.2. Manifestation of Divine Trial …………………………………………………………………26 1.4.2.1. The Meccan balā Narratives…………………………………………………….27 1.4.2.2. The Meccan fitna Narratives…………………………………………………….28 1.4.3. Objects of Divine Trial ………………………………………………………………………….30 1.4.3.1. The Meccan balā Narratives………….…………………………………..…….30 1.4.3.2. The Medinan balā Narratives………………………………….………………..31 1.4.3.3. Balā on the Battle filed…………………………………………………………….33 1.4.3.4. The Meccan fitna Narratives....…………………..…………………………….35 1.4.3.5. The Medinan fitna Narratives…………………………………………………...37 1.4.4. Divine Trial Visited on Prophets and Their Communities…………………………...39 1.4.4.1. Life of the Prophets as Divine Trial …………………………………………...39 1.4.4.2. Divine Trial in the Lives of the Prophets……………………………………...40 1.4.4.3. Divine Trial Relating to Other Faith Communities ………………………...41 1.5. Conclusion……………………………………………………………………………………………………....44 Chapter Two Divine Trial in Prophetic Traditions and Qur’anic Exegesis 2.1. Introduction…………………………………………………………………………………………………..46 2.2. Divine Trial in the Prophetic Traditions (hadith)………………………………………………...48 2.3. Qur’anic Exegesis (tafsir)………………………………………………………………………………...53 2.3.1. Sunnite Commentaries (tafsir)………………………………………………………………..54 2.3.2. Shi’ite Commentaries (tafsir)…………………………………………………………………..56 2.4. Divine Trial from an Exegetical Perspective……………………………………………………....58 2.4.1. Verses on Divine Trial as a Fundamental Pillar of the Creational Structure of the Cosmos………………………………………………………………………………………………….........59 2.4.2. Verses on Manifestation of Divine Trial in Man’s Life………………………………...67 2.4.3. Verses on Objects of Divine Trial……………………………………………………………73 2.4.4. Verses on Divine Trial Visited on Prophets and Their Communities……………81 2.5. Conclusion……………………………………………………………………………………………………..89 v Chapter Three The Prophets and Divine Trial 3.1. Introduction………………………………………………………………………………………………….93 3.2. Overview of Divine Trial in the Lives of the Prophets………………………………………..97 3.2.1. Noah (Nūh)…………………………………………………………………………………………99 3.2.2. Abraham (Ibrāhim)……………………………………………………………………………100 3.2.3. Lot (Lūt)……………………………………………………………………………………………104 3.2.4. Moses (Mūsā)…………………………………………………………………………………….106 3.2.5. Jonah (Yūnus)……………………………………………………………………………………114 3.2.6. Job (Ayyūb)……………………………………………………………………………………….117 3.2.7. Joseph (Yūsuf)…………………………………………………………………………………..119
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