This document provides historical background on holistic approaches to interpreting the Quran. It discusses early genres like nazm and munasaba from the 8th century that focused on the organization, style, and connections between verses and suras. While these early works linked passages, later medieval scholars like al-Baqillani produced the first holistic treatments of whole suras tied by a central theme. The document outlines the development of these approaches in traditional Muslim scholarship and their modern revival, noting they have received more widespread dissemination in the 20th century. It clarifies the term "holistic" in this context refers to identifying central qualities or themes that give a sura or the Quran as a whole its distinguishing
Perhaps you only kissed her”a contrapuntal reading of thssuser562afc1
This document provides an abstract for an essay that applies Ebrahim Moosa's method of "contrapuntal reading" to analyze hadith literature regarding penalties for illicit sex in Islam. The essay examines different scenarios found in hadith collections, paying particular attention to Prophet Muhammad's reluctance to impose harsh penalties and his strong preference for leniency and mercy. It aims to highlight the ethical dimension of Muhammad's conduct in order to argue against interpretations that mandate severe punishments like stoning.
Intertextuality of Rumi’s Masnavi with Quran: Author’s intentional effort and...inventionjournals
The notion of intertextuality emphasized that all literary texts are related to or influenced by the texts prior them. However in some cases the intertextual relation between the former and the later text is specifically intentional. This specific intertextual relationship is the one that Gerad Genette called hypertextuality, which although like all intertextual relationships is depended on the relation between two concepts of the later text, hypertext and the earlier one, hypotext, pays special attention to the intentionality of the intertextual relationship. Being sensible toward this sort of deliberate relationships that the author of a hypertext crated in his/her work is one of the essentialities of translation practices. It seems that in some of the recent English translations of Rumi’s poetry the noted sensitivity on the hypertextual relationships was totally neglected and caused the text to be located in a different context. This article by shedding light on the concept of intertextual relationship between Rumi’s Masnavi and Quran, aimed to demonstrate the real context of Rumi’s poetry to those Rumi’s audiences who read his poetry in another language other than Persian.
Tafsir thematic tafsir part1 - heavenly hues - al maghribShahedur
The document provides an introduction to thematic tafseer (explanation of the Quran according to themes). It discusses the definition and history of tafseer, highlighting that tafseer began with Allah explaining verses to the Prophet and companions. It notes that this class will focus on spending time understanding verses through thematic study. The document encourages respecting books containing Quranic verses and notes that knowledge is drawn from books by writing in them.
This introduction provides background information on the text, which is a biography of the Prophet Muhammad by Ibn Kathir. It discusses Ibn Kathir's life and works, the context of his time period which was one of political and social upheaval. It also summarizes different scholarly approaches to Islamic historiography, from early Christian scholars who viewed Muhammad critically, to more modern scholarly questioning of the reliability of source documents like the hadith and sira literature. There is no scholarly consensus on how much of the traditional accounts can be considered historically accurate.
This document provides background information on the book "The Heirs of the Prophets" by Ibn Rajab al-Hanbali. It discusses two main achievements of the book. First, it deeply inspires the love of true knowledge, especially knowledge that leads to Allah's pleasure and salvation. However, Muslim universities often place students in worldly sciences over Islamic studies. Second, it distinguishes between true scholarship and pretensions within Islamic learning. The introduction then provides context on the translator's motivation and background on Ibn Rajab as a leading Hadith scholar and author.
1) The document reviews a book titled "Introducing Islamicjerusalem" which aims to introduce Islamicjerusalem as a new field of academic inquiry.
2) The book is divided into seven chapters which examine concepts like the Barakah (blessing) of al-Aqsa Mosque, the land of hope, and the Umar's assurance of safety to the people of Jerusalem.
3) The review praises the book for being well-researched and making an important contribution to the field of Islamicjerusalem studies, but notes that not all concepts are thoroughly examined and chapter 7 could be repositioned for better understanding.
This document is the preface to a book titled "An Islamic View of Gog and Magog in the Modern World", which is the third volume in a series on Surah al-Kahf. The preface provides background information on the author's 15+ year study of Gog and Magog, including public lectures on the topic that generated interest. It notes the author previously argued in another book that we now live in a world dominated by Gog and Magog. The preface expresses the hope that this new book will help convince Islamic scholars of the release of Gog and Magog. It also thanks Allah and provides context that the book was written in the Caribbean, continuing a tradition from the author's ancestors
This document provides an introduction and overview of Ali Ibn Ahmad al-Wahidi's work "Asbab Al-Nuzul" which details the historical contexts and circumstances surrounding the revelation of verses in the Quran. The introduction discusses the importance of understanding these contexts to properly interpret verses and avoid taking them out of context. It also outlines how knowledge of these occasions was preserved and transmitted through reliable chains of narration from the Prophet's companions who directly witnessed the revelations.
Perhaps you only kissed her”a contrapuntal reading of thssuser562afc1
This document provides an abstract for an essay that applies Ebrahim Moosa's method of "contrapuntal reading" to analyze hadith literature regarding penalties for illicit sex in Islam. The essay examines different scenarios found in hadith collections, paying particular attention to Prophet Muhammad's reluctance to impose harsh penalties and his strong preference for leniency and mercy. It aims to highlight the ethical dimension of Muhammad's conduct in order to argue against interpretations that mandate severe punishments like stoning.
Intertextuality of Rumi’s Masnavi with Quran: Author’s intentional effort and...inventionjournals
The notion of intertextuality emphasized that all literary texts are related to or influenced by the texts prior them. However in some cases the intertextual relation between the former and the later text is specifically intentional. This specific intertextual relationship is the one that Gerad Genette called hypertextuality, which although like all intertextual relationships is depended on the relation between two concepts of the later text, hypertext and the earlier one, hypotext, pays special attention to the intentionality of the intertextual relationship. Being sensible toward this sort of deliberate relationships that the author of a hypertext crated in his/her work is one of the essentialities of translation practices. It seems that in some of the recent English translations of Rumi’s poetry the noted sensitivity on the hypertextual relationships was totally neglected and caused the text to be located in a different context. This article by shedding light on the concept of intertextual relationship between Rumi’s Masnavi and Quran, aimed to demonstrate the real context of Rumi’s poetry to those Rumi’s audiences who read his poetry in another language other than Persian.
Tafsir thematic tafsir part1 - heavenly hues - al maghribShahedur
The document provides an introduction to thematic tafseer (explanation of the Quran according to themes). It discusses the definition and history of tafseer, highlighting that tafseer began with Allah explaining verses to the Prophet and companions. It notes that this class will focus on spending time understanding verses through thematic study. The document encourages respecting books containing Quranic verses and notes that knowledge is drawn from books by writing in them.
This introduction provides background information on the text, which is a biography of the Prophet Muhammad by Ibn Kathir. It discusses Ibn Kathir's life and works, the context of his time period which was one of political and social upheaval. It also summarizes different scholarly approaches to Islamic historiography, from early Christian scholars who viewed Muhammad critically, to more modern scholarly questioning of the reliability of source documents like the hadith and sira literature. There is no scholarly consensus on how much of the traditional accounts can be considered historically accurate.
This document provides background information on the book "The Heirs of the Prophets" by Ibn Rajab al-Hanbali. It discusses two main achievements of the book. First, it deeply inspires the love of true knowledge, especially knowledge that leads to Allah's pleasure and salvation. However, Muslim universities often place students in worldly sciences over Islamic studies. Second, it distinguishes between true scholarship and pretensions within Islamic learning. The introduction then provides context on the translator's motivation and background on Ibn Rajab as a leading Hadith scholar and author.
1) The document reviews a book titled "Introducing Islamicjerusalem" which aims to introduce Islamicjerusalem as a new field of academic inquiry.
2) The book is divided into seven chapters which examine concepts like the Barakah (blessing) of al-Aqsa Mosque, the land of hope, and the Umar's assurance of safety to the people of Jerusalem.
3) The review praises the book for being well-researched and making an important contribution to the field of Islamicjerusalem studies, but notes that not all concepts are thoroughly examined and chapter 7 could be repositioned for better understanding.
This document is the preface to a book titled "An Islamic View of Gog and Magog in the Modern World", which is the third volume in a series on Surah al-Kahf. The preface provides background information on the author's 15+ year study of Gog and Magog, including public lectures on the topic that generated interest. It notes the author previously argued in another book that we now live in a world dominated by Gog and Magog. The preface expresses the hope that this new book will help convince Islamic scholars of the release of Gog and Magog. It also thanks Allah and provides context that the book was written in the Caribbean, continuing a tradition from the author's ancestors
This document provides an introduction and overview of Ali Ibn Ahmad al-Wahidi's work "Asbab Al-Nuzul" which details the historical contexts and circumstances surrounding the revelation of verses in the Quran. The introduction discusses the importance of understanding these contexts to properly interpret verses and avoid taking them out of context. It also outlines how knowledge of these occasions was preserved and transmitted through reliable chains of narration from the Prophet's companions who directly witnessed the revelations.
This document provides an overview of a PhD thesis that examines three novels by Amitav Ghosh from a deconstructionist perspective. The thesis includes 7 chapters that analyze Ghosh's writings through concepts like binarism, plurality of meanings, and historiographic metafiction. Key points of analysis for the three novels are themes of migration, nationalism, and diaspora. The concluding chapter summarizes that Ghosh's narratives embrace pluralistic and non-linear techniques consistent with deconstructionist principles.
This document analyzes the structure of Surat al-Baqara, the longest chapter of the Quran, through a literary analysis focusing on ring composition. It summarizes previous analyses of the structure and then proposes that the chapter consists of 9 sections arranged in a ring structure, with corresponding beginning and ending sections that frame a central middle section. The analysis argues this ring structure emphasizes the pivotal messages contained in the introduction, middle, and conclusion sections. It also notes the chapter was revealed in Medina during a period of conflict when the new Muslim community was differentiating itself from other faiths.
The document discusses the concept of thematic exegesis in Islam and focuses on monotheism. It provides 3 key points:
1) Thematic exegesis involves analyzing verses from the Quran on a particular topic together to gain a comprehensive understanding from different angles. As an example, it examines verses related to proofs of God's existence.
2) Monotheism is considered the straight path taught by prophets, and Islam submission to God according to the creed of Abraham. Faith requires pure belief in Allah alone without any partners.
3) The Quran compares associating partners with God to falling from the sky and being snatched or blown away by birds/wind, emphasizing the importance of sole
Mirahorian, dan calea catre armonie si trezire - v.0.9George Cazan
The document discusses several ancient versions of Chapter 42 from the Tao Te Ching by Laozi. It provides the Chinese text and Pinyin transcription of the chapter from the versions by Wang Bi, Heshang Gong, Fu Yi, the Mawangdui texts A and B, and the Guodian bamboo slips. A table compares the opening lines of Chapter 42 across these six ancient versions. The Guodian version is the earliest, dated to before 300 BCE, but is incomplete and does not contain Chapter 42. The document analyzes differences between the versions and their significance for understanding the historical evolution of the text.
MA Dissertation_Final-Psalms and HodayotMatthew Moss
This dissertation analyzes poetic similarities between individual thanksgiving psalms from the Bible and the Hodayot from Qumran. It begins by outlining the form and structure of individual thanksgiving psalms as categorized by Gunkel, including their tripartite structure and cultic context. It then discusses common poetic devices found in these psalms such as imagery. The paper next examines the Hodayot, their classification as a genre, and common poetic elements. It conducts a comparison of poetic elements in the two collections and considers competing claims about continuity versus discontinuity between biblical and late Jewish psalmody. The goal is to better understand poetic features in the Hodayot through comparison with the individual thanksgiving psalms.
The document provides an introduction to a book that analyzes various aspects of the Qur'an through different chapters, with the goal of accurately portraying the unique qualities of the Qur'an and guiding readers in properly studying it. The book began as lecture material for students at Al-Azhar University more than 20 years ago but has since been expanded upon and published. The author prays that readers will gain a stronger understanding and appreciation of the Qur'an through studying this work.
Introducing the literary and linguistic excellence of the qur’anAbdullah Bin Ahmad
This document discusses the immense impact of the Quran on global politics and billions of individuals throughout history. It argues that the Quran presents a unique paradigm of social and political thought that was previously unknown. The document also highlights the Quran's literary excellence, describing it as a new genre of speech that was able to transform disparate Arab tribes into a unified civilization. It provides perspectives from various scholars on the Quran's sublime rhetoric, richly varied rhythms, and ability to convey concepts in a profound and inimitable way.
Holistic decision making takes a comprehensive approach to improve quality of life, finances, and the environment. It involves defining the overall system, setting goals, assessing the current situation, brainstorming actions, clarifying tools, and testing options against the goals.
This document discusses considerations for a holistic approach to education. It defines holistic education as preparing students for lifelong learning and a productive life by developing their intellectual, emotional, social, physical, creative and spiritual potentials through collaborative learning. It outlines aspects of holistic education like active learning where students construct their own knowledge, a supportive school environment, teachers as facilitators, a flexible curriculum focused on well-being, and formative assessment. The goal is developing the whole child.
This document provides an overview and summary of a project that developed three frameworks for teaching pronunciation to adult English language learners. The project involved teachers piloting pronunciation activities with three learner groups: beginners, more advanced learners, and learners in workplace contexts. Through workshops and meetings, the teachers enhanced their expertise in effectively teaching pronunciation. They contributed to refining the frameworks, which are presented in this handbook. The handbook is intended to help other teachers integrate pronunciation teaching into their lessons in a communicative way suitable for different learner levels and contexts.
12 activities to integrate pronunciationPaul Emmerson
Pronunciation is the ugly sister of language teaching, coming way behind vocabulary and grammar. It deserves a higher profile. Here are 12 short, easy activities to try in class.
The document outlines a framework for teaching pronunciation. It begins by describing common pronunciation problems students may have with words, stress, and intonation. It then discusses techniques for teaching pronunciation, including drilling, minimal pairs, chants, role plays, and using technology. Finally, it presents a 5-stage framework for teaching pronunciation: 1) describing the phonetic feature, 2) listening discrimination exercises, 3) controlled practice, 4) guided practice combining form and meaning, and 5) communicative practice integrating pronunciation into speaking.
- Pronunciation teaching is most effective when it incorporates connected speech practice rather than isolated sounds. Teachers should apply pronunciation rules to authentic activities rather than abstract material.
- Developing speaking skills requires extensive language exposure, cultural understanding, and meaningful interactive practice such as information gap activities where students ask each other questions.
- Teachers should maximize student talking time, provide feedback without interrupting fluency, and create a low-pressure environment where all students can regularly participate.
What is the difference between 'Holistic vs Analytical Thinking'?
Attempts to define both Cognitive Styles, simply and plainly.
Holistic = the whole picture; bigger picture (whole orange)
Analytical = looks at every part; analyzes (orange segments)
Downloading the PowerPoint will enabled animation and transition embedded.
Exordium to coherence in the quran by tariq mahmood hashmitopbottom1
This document provides an introduction and overview of Hamid al-Din Farahi's work on the coherence and structure of the Quran. Some key points:
- Farahi emphasized understanding the Quran through its own textual coherence and central themes of each surah, rather than relying on historical context and traditions.
- He argued the Quran is a unified text where each surah addresses a single central theme, and the book as a whole is structured around groups of surahs dealing with overarching themes.
- Farahi's approach focused on linguistic and thematic analysis of the Quran over historical reports and received interpretations. It revived an alternative tradition of Quranic interpretation.
-
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the 8th century CE to the present. It discusses early works focused on tafseer (exegesis) and other Qur'anic sciences, as well as later comprehensive works on 'uloom al-Qur'aan itself. The document outlines major scholars and their influential works in different eras, showing how the field systematically developed over time to become an organized body of knowledge.
The document provides an introduction to tafseer (interpretation) of the Quran. It explains that the Quran contains guidance for believers but that understanding can vary depending on intelligence. While the Quran is clear, it contains generalities that were later explained by other verses or directly to the Prophet Muhammad. Proper tafseer requires knowledge of various Islamic sciences to fully comprehend the Quran's meanings and apply its teachings. The document outlines the history of tafseer scholarship from the earliest works to modern times.
This document provides an introduction and overview of the Tafsir Al-Jalalayn commentary on the Quran. It was written in the 15th century by Imam Jalaludeen As-Suyuti and Imam Jalaludeen Al-Mahalli. The introduction discusses:
1) The popularity and widespread use of Tafsir Al-Jalalayn as one of the most accessible and concise classical commentaries.
2) The various approaches and strategies used in the commentary, including transmitted explanations, linguistic analysis, and legal/doctrinal commentary.
3) Debates around the use of personal opinion (ra'y) versus transmitted sources in tafs
This document provides an introduction and overview of Jalaluddin Suyuti's work "Al-Itqan fi Ulum al-Qur'an". In 3 sentences:
The introduction discusses the value of Suyuti's work in providing linguistic and stylistic tools for understanding the Quran, and notes debates around traditional vs. modern approaches. It also summarizes different scholarly views on the origins and canonization of the Quran and early Islamic traditions. The document aims to provide context for the translated excerpts from Suyuti's work that follow.
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the early scholars through the 20th century. It describes how early works focused on tafseer (exegesis) and other individual sciences, while later scholars recognized the need for a comprehensive field encompassing all Qur'anic sciences. Some of the most influential early works included Ibn Taymiyyah's 13th century treatise and al-Farahi's 14th century work. The field continued to develop with numerous specialized works written over subsequent centuries on topics like recitations, grammar, and metaphors. Major reference works like al-It
This document provides an overview of a PhD thesis that examines three novels by Amitav Ghosh from a deconstructionist perspective. The thesis includes 7 chapters that analyze Ghosh's writings through concepts like binarism, plurality of meanings, and historiographic metafiction. Key points of analysis for the three novels are themes of migration, nationalism, and diaspora. The concluding chapter summarizes that Ghosh's narratives embrace pluralistic and non-linear techniques consistent with deconstructionist principles.
This document analyzes the structure of Surat al-Baqara, the longest chapter of the Quran, through a literary analysis focusing on ring composition. It summarizes previous analyses of the structure and then proposes that the chapter consists of 9 sections arranged in a ring structure, with corresponding beginning and ending sections that frame a central middle section. The analysis argues this ring structure emphasizes the pivotal messages contained in the introduction, middle, and conclusion sections. It also notes the chapter was revealed in Medina during a period of conflict when the new Muslim community was differentiating itself from other faiths.
The document discusses the concept of thematic exegesis in Islam and focuses on monotheism. It provides 3 key points:
1) Thematic exegesis involves analyzing verses from the Quran on a particular topic together to gain a comprehensive understanding from different angles. As an example, it examines verses related to proofs of God's existence.
2) Monotheism is considered the straight path taught by prophets, and Islam submission to God according to the creed of Abraham. Faith requires pure belief in Allah alone without any partners.
3) The Quran compares associating partners with God to falling from the sky and being snatched or blown away by birds/wind, emphasizing the importance of sole
Mirahorian, dan calea catre armonie si trezire - v.0.9George Cazan
The document discusses several ancient versions of Chapter 42 from the Tao Te Ching by Laozi. It provides the Chinese text and Pinyin transcription of the chapter from the versions by Wang Bi, Heshang Gong, Fu Yi, the Mawangdui texts A and B, and the Guodian bamboo slips. A table compares the opening lines of Chapter 42 across these six ancient versions. The Guodian version is the earliest, dated to before 300 BCE, but is incomplete and does not contain Chapter 42. The document analyzes differences between the versions and their significance for understanding the historical evolution of the text.
MA Dissertation_Final-Psalms and HodayotMatthew Moss
This dissertation analyzes poetic similarities between individual thanksgiving psalms from the Bible and the Hodayot from Qumran. It begins by outlining the form and structure of individual thanksgiving psalms as categorized by Gunkel, including their tripartite structure and cultic context. It then discusses common poetic devices found in these psalms such as imagery. The paper next examines the Hodayot, their classification as a genre, and common poetic elements. It conducts a comparison of poetic elements in the two collections and considers competing claims about continuity versus discontinuity between biblical and late Jewish psalmody. The goal is to better understand poetic features in the Hodayot through comparison with the individual thanksgiving psalms.
The document provides an introduction to a book that analyzes various aspects of the Qur'an through different chapters, with the goal of accurately portraying the unique qualities of the Qur'an and guiding readers in properly studying it. The book began as lecture material for students at Al-Azhar University more than 20 years ago but has since been expanded upon and published. The author prays that readers will gain a stronger understanding and appreciation of the Qur'an through studying this work.
Introducing the literary and linguistic excellence of the qur’anAbdullah Bin Ahmad
This document discusses the immense impact of the Quran on global politics and billions of individuals throughout history. It argues that the Quran presents a unique paradigm of social and political thought that was previously unknown. The document also highlights the Quran's literary excellence, describing it as a new genre of speech that was able to transform disparate Arab tribes into a unified civilization. It provides perspectives from various scholars on the Quran's sublime rhetoric, richly varied rhythms, and ability to convey concepts in a profound and inimitable way.
Holistic decision making takes a comprehensive approach to improve quality of life, finances, and the environment. It involves defining the overall system, setting goals, assessing the current situation, brainstorming actions, clarifying tools, and testing options against the goals.
This document discusses considerations for a holistic approach to education. It defines holistic education as preparing students for lifelong learning and a productive life by developing their intellectual, emotional, social, physical, creative and spiritual potentials through collaborative learning. It outlines aspects of holistic education like active learning where students construct their own knowledge, a supportive school environment, teachers as facilitators, a flexible curriculum focused on well-being, and formative assessment. The goal is developing the whole child.
This document provides an overview and summary of a project that developed three frameworks for teaching pronunciation to adult English language learners. The project involved teachers piloting pronunciation activities with three learner groups: beginners, more advanced learners, and learners in workplace contexts. Through workshops and meetings, the teachers enhanced their expertise in effectively teaching pronunciation. They contributed to refining the frameworks, which are presented in this handbook. The handbook is intended to help other teachers integrate pronunciation teaching into their lessons in a communicative way suitable for different learner levels and contexts.
12 activities to integrate pronunciationPaul Emmerson
Pronunciation is the ugly sister of language teaching, coming way behind vocabulary and grammar. It deserves a higher profile. Here are 12 short, easy activities to try in class.
The document outlines a framework for teaching pronunciation. It begins by describing common pronunciation problems students may have with words, stress, and intonation. It then discusses techniques for teaching pronunciation, including drilling, minimal pairs, chants, role plays, and using technology. Finally, it presents a 5-stage framework for teaching pronunciation: 1) describing the phonetic feature, 2) listening discrimination exercises, 3) controlled practice, 4) guided practice combining form and meaning, and 5) communicative practice integrating pronunciation into speaking.
- Pronunciation teaching is most effective when it incorporates connected speech practice rather than isolated sounds. Teachers should apply pronunciation rules to authentic activities rather than abstract material.
- Developing speaking skills requires extensive language exposure, cultural understanding, and meaningful interactive practice such as information gap activities where students ask each other questions.
- Teachers should maximize student talking time, provide feedback without interrupting fluency, and create a low-pressure environment where all students can regularly participate.
What is the difference between 'Holistic vs Analytical Thinking'?
Attempts to define both Cognitive Styles, simply and plainly.
Holistic = the whole picture; bigger picture (whole orange)
Analytical = looks at every part; analyzes (orange segments)
Downloading the PowerPoint will enabled animation and transition embedded.
Exordium to coherence in the quran by tariq mahmood hashmitopbottom1
This document provides an introduction and overview of Hamid al-Din Farahi's work on the coherence and structure of the Quran. Some key points:
- Farahi emphasized understanding the Quran through its own textual coherence and central themes of each surah, rather than relying on historical context and traditions.
- He argued the Quran is a unified text where each surah addresses a single central theme, and the book as a whole is structured around groups of surahs dealing with overarching themes.
- Farahi's approach focused on linguistic and thematic analysis of the Quran over historical reports and received interpretations. It revived an alternative tradition of Quranic interpretation.
-
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the 8th century CE to the present. It discusses early works focused on tafseer (exegesis) and other Qur'anic sciences, as well as later comprehensive works on 'uloom al-Qur'aan itself. The document outlines major scholars and their influential works in different eras, showing how the field systematically developed over time to become an organized body of knowledge.
The document provides an introduction to tafseer (interpretation) of the Quran. It explains that the Quran contains guidance for believers but that understanding can vary depending on intelligence. While the Quran is clear, it contains generalities that were later explained by other verses or directly to the Prophet Muhammad. Proper tafseer requires knowledge of various Islamic sciences to fully comprehend the Quran's meanings and apply its teachings. The document outlines the history of tafseer scholarship from the earliest works to modern times.
This document provides an introduction and overview of the Tafsir Al-Jalalayn commentary on the Quran. It was written in the 15th century by Imam Jalaludeen As-Suyuti and Imam Jalaludeen Al-Mahalli. The introduction discusses:
1) The popularity and widespread use of Tafsir Al-Jalalayn as one of the most accessible and concise classical commentaries.
2) The various approaches and strategies used in the commentary, including transmitted explanations, linguistic analysis, and legal/doctrinal commentary.
3) Debates around the use of personal opinion (ra'y) versus transmitted sources in tafs
This document provides an introduction and overview of Jalaluddin Suyuti's work "Al-Itqan fi Ulum al-Qur'an". In 3 sentences:
The introduction discusses the value of Suyuti's work in providing linguistic and stylistic tools for understanding the Quran, and notes debates around traditional vs. modern approaches. It also summarizes different scholarly views on the origins and canonization of the Quran and early Islamic traditions. The document aims to provide context for the translated excerpts from Suyuti's work that follow.
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the early scholars through the 20th century. It describes how early works focused on tafseer (exegesis) and other individual sciences, while later scholars recognized the need for a comprehensive field encompassing all Qur'anic sciences. Some of the most influential early works included Ibn Taymiyyah's 13th century treatise and al-Farahi's 14th century work. The field continued to develop with numerous specialized works written over subsequent centuries on topics like recitations, grammar, and metaphors. Major reference works like al-It
This document provides an introduction to the field of Usool at-Tafseer, which refers to the foundational principles of Quranic interpretation. It discusses the various branches of knowledge necessary for accurate Quranic interpretation, including Arabic grammar, literature, sciences of the Quran, and modern fields. It outlines some of the early works dedicated to Usool at-Tafseer and traces the development of 'Uloom al-Quran (sciences of the Quran) as a distinct field of study. It notes several influential books written on different aspects of 'Uloom al-Quran from the 8th to 20th centuries and highlights continuing scholarly contributions to understanding and teaching this important
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the early scholars through the 20th century. It describes how early works focused on tafseer (exegesis) and other individual sciences, while later scholars recognized the need for a comprehensive field encompassing all Qur'anic sciences. Some of the most influential early works included Ibn Taymiyyah's 13th century treatise and al-Farahi's 14th century work. The field continued to develop with numerous specialized works written over subsequent centuries on topics like recitations, grammar, and metaphors. Major reference works like al-It
This document provides an introduction to the field of Usool at-Tafseer, which refers to the foundational principles of Quranic interpretation. It discusses the various branches of knowledge necessary for accurate Quranic interpretation, including Arabic grammar, literature, sciences of the Quran, and modern fields. It outlines some of the early works dedicated to Usool at-Tafseer and traces the development of 'Uloom al-Quran (sciences of the Quran) as a distinct field of study. It notes influential scholars who wrote on different aspects of Quranic sciences from the 8th to 20th centuries and concludes by stating that understanding the Quran depends on comprehending its meanings
The passage discusses tafseer, or Qur'anic interpretation. It notes that understanding of the Qur'an can vary between individuals due to differences in intelligence, and that some meanings were only explained by God to the Prophet Muhammad. The science of tafseer aims to elucidate the Qur'an's meanings for believers to apply in their lives. The passage provides context on the early history and development of tafseer as a field of Islamic scholarship.
1. The Qur'an is the primary source of Islamic principles that constitute the way of life in Islam. It contains guidance in the form of laws, stories, and arguments for those who believe in God and the Day of Judgment.
2. However, comprehending the meanings of the Qur'an varies between individuals due to differences in intelligence, and some passages are general while others were specifically explained by the Prophet Muhammad.
3. The Prophet Muhammad understood the Qur'an completely because God chose him to receive and explain it. It was the Prophet's role to explain the Qur'an to his followers through both his words and actions.
Perfect Guide To The Sciences of the Quran by Imam al-Suyuti KayD-1.pdfsilvernyx
This document provides context for a translation of excerpts from Jalal 'l-Din 'l-Suyuti's 'l-Itqan fi `Ulum al-Qur'an. It discusses the value of the Itqan material for modern Koran studies and highlights differing approaches between traditional Muslim and Western scholarship. There are disagreements around the historiographical sources, with traditionalists viewing the sources as factual while others see issues with distinguishing history from salvation literature. More revisionist approaches also question the authenticity and dating of historical sources, pushing origins of Islam later. The translated Itqan excerpts will provide more direct access to important source material and allow further engagement in these debates.
This document provides an introduction to the 15th century Qur'anic commentary (tafsir) known as Tafsir al-Jalalayn. It was authored by Jalal al-Din al-Mahalli and his student Jalal al-Din al-Suyuti. The introduction discusses the popularity and influence of this tafsir, describing it as one of the most widely read and accessible classical tafsirs. It then analyzes the methodology used in Tafsir al-Jalalayn, noting that in addition to relying on transmitted explanations, it employs linguistic, legal and contextual analysis. The introduction also discusses debates around the permissibility of interpretation based on personal opinion
Tafsir al-Jalalayn is one of the most significant tafsirs for the study of the Qur’an. Composed by the two “Jalals” -- Jalal al-Din al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din al-Suyuti (d. 911 ah / 1505 ce), Tafsir al-Jalalayn is generally regarded as one of the most easily accessible works of Qur’anic exegesis because of its simple style and one volume length. For the first time ever Tafsir al-Jalalayn is competently translated into an unabridged highly accurate and readable annotated English translation by Doctor. Feras Hamza.
Hasani Ahmad Said - Tafsir Al-Mishbah in the Frame Work of Indonesian Golden ...Hasaniahmadsaid
Tafsir Al-Mishbah in the Frame Work of Indonesian Golden Triangle Tafsirs: A Review on the Correlation Study (Munasabah) of Qur’an by Hasani Ahmad Said
Attributed variously to:
'Abdullāh Ibn 'Abbās
Muḥammad al-Fīrūzabādī
TRANSLATED BY
Mokrane Guezzou
Edited and with a brief Introduction by
Yousef Meri
The Complete Text
This document provides context about the book "Tanwir al-Miqbas min Tafsir Ibn 'Abbas", which is a commentary on the Quran. It discusses:
1) The book has been attributed to either the companion Ibn 'Abbas or the scholar al-Firuzabadi, but it was likely compiled by unknown authors centuries after Ibn 'Abbas.
2) Ibn 'Abbas's interpretations of the Quran are well documented, but this book contains references that prove it was not written by him.
3) The book provides an example of the tafsir genre of commentary, but does not represent a genuine transmission of Ibn 'Abb
This article will present the general description of hermeneutical approach, including historical background and phenomenon in understanding the text as well as the Qur’ân. This article will try to portray hermeneutical approach in interpreting Qur’ân which has been discussed by many scholars. It found that hermeneutical approach is an alternative method to understand Qur’ân or even Hadis. It may give a new spirit in developing Qur’ân in terms of its long-lasting values. Many modern scholars have undoubtedly struggled to show that Qur’ân will be more ‘up-to date’ and compatible with the current issues in modern life if we are open to new approach to it. However, not all scholars agree with this method since they believe that Qur’ân is a sacred book which cannot be approached by whatever Western methods, especially hermeneutics. Even, they condemn that the people apply such a method can be categorized as infidel.
Keywords: Hermeneutics; Qur’ânic Exegesis; the West.
This document provides an introduction to the tafsir (commentary) of Ibn Abbas titled "Tanwir al-Miqbas min Tafsir Ibn 'Abbas". The introduction discusses the uncertain authorship of the work, noting it is not truly the work of Ibn Abbas due to references to later scholars. It is an important work nonetheless as it contains exegetical traditions attributed to Ibn Abbas. The introduction aims to make this seminal work of tafsir accessible to Arabic and non-Arabic readers by providing the first English translation.
Similar to Holistic approaches to the Quran a historical background (20)
By Shaykh Ashraf Ali Thanvi (رحمه الله)
(مولانا اشرف علی تھانوی)
This book contains a collection of most famous Islamic Duas/Azkar
(دعاؤں اور اذکار کا ایک بہترین اور مقبول مجموعہ)
Title: Dealing with the Coronavirus
Author:Shaykh-ul-Hadith Hadrat Mawlana Muhammad Saleem Dhorat Hifzahullah
Publisher: Islamic Da'wah Academy
Website: www.idauk.org
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help boost feelings of calmness, happiness and focus.
This message is for every Christian who is willing to search for the truth with a sincere desire, and a broad mind to provide him with answers to questions that would otherwise take him long time to find.
CONTENTS:
• Foreword
• The divine purpose
• Who deserves to be worshiped?
• The birth of Mary
• The birth of Jesus
• The infant speaks
• People's reaction
• Jesus' privileges and miracles
• The reaction of the Children of Israel
• What is more difficult and miraculous, the creation of Adam, or the birth of Jesus?
• Cross-Examination
• Important points to remember
• Check and compare
• The Last Supper
This document discusses the conflict between Islam and secularism. It argues that secularism is a contemporary manifestation of jahiliyyah (ignorance) and is fundamentally at odds with Islamic monotheism. Secularism restricts Islam to the mosque and seeks to govern society without Islamic law, which constitutes polytheism. The document outlines how secularism entered Muslim lands through the influence of hypocritical secularists, using Turkey as an example. It concludes that secularism has no place in Muslim societies due to Islam's all-encompassing nature and the historical compatibility of Islam with science.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
The document discusses downloading the Tajwidi Quran. It provides a resource for obtaining a digital copy of the Quran with Tajweed rules included to help with proper recitation. The document likely contains a link or instructions for accessing the Tajwidi Quran in an electronic format.
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
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Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
Discover how living in 4D can transform your highlighting into a strategic tool for spiritual development.
Learn More:
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In this video, you'll gain insights on:
How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
How to personalize your Bible study through strategic highlighting. Don't just highlight everything!
This video will teach you how to strategically highlight based on what resonates with you, focusing on central themes, recurring ideas, or connections between different passages.
Watch More:
👉https://tkg.tf/4D
How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
By the end of this video, you'll be equipped to unlock the hidden potential within your highlighted Bible and embark on a transformative spiritual growth journey! Don't forget to like and subscribe for more inspiring content on deepening your faith.
Note: For Christians seeking to enrich their Bible study and deepen their faith, as well as any other spiritual seeker of truth and growth.
Learn More:
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The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
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Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
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Renewed in Grace
Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
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Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
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Holistic approaches to the Quran a historical background
1. Religion Compass 4/8 (2010): 495–506, 10.1111/j.1749-8171.2010.00233.x
Holistic Approaches to the Qur’an:
A Historical Background
Nevin Reda*
University of Toronto
Abstract
Holistic and other coherence-related approaches have a long history in tafsir – the tradition of
Qur’an exegesis; however, it is only in the twentieth century that they have experienced wide-
spread dissemination. This article explores their history from the early eighth century to the mod-
ern age, addressing developments both in western and in traditional Muslim scholarship. It begins
with the early discourses on the Qur’an’s style and organization (nazm) and the immediate con-
nections between its suras and verses (munasaba). It then covers the modern revival of the nazm
genre and the appearance of the literary and thematic approaches.
Introduction
While the term ‘holistic’ is well established in medicine, Biblical studies, and linguistics, it
is relatively new in Qur’anic studies and therefore needs some clarification. It has
occurred primarily in the work of two scholars, Mir (1986, p. 99; 1993, p. 217) and Bar-
las (2002, p. 18), both of whom have provided brief explanations. Mir is well known for
bringing several modern works, which treat suras as whole units, to the attention of a
wider scholarly audience, using the expression ‘sura as a unity’ to describe these
approaches. He uses ‘holistic’ to describe a certain quality that characterizes some of these
approaches, explaining the term as ‘predicated on the assumption that the Qur’an is a
well-integrated book and ought to be studied as such’ (Mir 1986, p. 99). Barlas offers a
similar explanation, reiterating the words of Paul Ricoeur, ‘a whole, a totality,’ in con-
nection with reading the Qur’an as ‘a cumulative, holistic process’ (cited in Barlas 2002,
p. 18; cf Ricoeur 1981, pp. 212–13).
In general, ‘holistic’ is related to holism and is often used synonymously with ‘as a
whole.’ It conveys the idea that the properties of a given system cannot be fully deter-
mined or explained by the sum of its component parts alone, and is predicated on the
assumption that there is an added value gained when looking at how all the component
parts work together, as a totality. In the case of the Qur’an, it typically implies looking at
its suras as whole compositional units, as opposed to the individual verses alone. It can
also refer to the Qur’an as a whole, the added value usually taking the form of central
themes or qualities.
The term is also associated with New Age religion,1 which may explain the reluctance
of some scholars to use it. However, its appearance in connection with the Qur’an has
only been in a literary sense and is associated with coherence and textual integrity. It does
not generally carry connotations of an experiential, spiritual dimension, which it acquires
in connection with the various expressions of New Age religion.2
One might wonder why the need for ‘holistic,’ when it can be confused with New
Age religion? Moreover, the term may seem redundant as it is covered by the word
ª 2010 The Author
Journal Compilation ª 2010 Blackwell Publishing Ltd
2. 496 Nevin Reda
‘coherence.’ However, two factors explain its emergence and the increasing need for it
today. The first is evident in the work of Mir: the growing number of studies that address
the topic of coherence and the need to distinguish between different types of approaches.
Two main kinds seem to have emerged: studies that tend to be holistic and others that
Mir has aptly described as ‘linear-atomistic.’ Both look for connections within the text;
however, while linear-atomistic approaches look for the immediate connections between
adjacent verses, passages or suras, holistic approaches are more concerned with the overall
picture and look for the central idea that holds a sura together or indeed, the entire
Qur’an as a whole. Thus, the distinguishing feature of holistic approaches is the identifi-
cation of central themes or qualities that distinguish one sura from another, or set the
Qur’an apart from other texts. This aspect is not present in all of the treatments, which
Mir has described with ‘as a unity;’ he has needed to use ‘holistic’ to refer to this addi-
tional dimension.
Holistic and linear-atomistic approaches have one thing in common: both are con-
cerned with coherence and are contrasted with the more traditional atomistic methods,
which treat the Qur’an on a verse-by-verse basis, interpreting each verse virtually inde-
pendently of the general literary context. Óabarı (d. 310 ⁄ 923) (1954–68) monumental
’s
a a l ˜
Jmi%al-Bayn ‘an ta’wı ay al-Qur’an is a prime example of such a commentary. He orga-
nizes the verses in a seriatim manner, listing the interpretations of a number of early
authorities under each verse, and does not address each sura as a whole. His work is one
r
of the sequential chain-like commentaries known as tafsı musalsal or ‘chained commen-
r
tary,’ a type that is widespread and foundational for the tafsı genre. They are by far the
most common of the medieval commentaries and are considerably popular today.
The second factor that has led to the emergence of the term ‘holistic’ is evident in the
work of Barlas, and stems from the growing interest in cross-disciplinary pursuits. Barlas
has connected her approach to that of Ricoeur, whose name is well known in the field
of Biblical hermeneutics. She has thereby stepped towards building some methodological
consistency with Biblical studies, in which ‘holistic’ is used to refer to similar, text-based
methods. Biblical holistic approaches are generally synchronic in nature and treat the text
‘as-is’ without delving into its origins and compositional subunits. They are contrasted
with diachronic approaches, which are concerned with the text’s development over time,
and tend to fragment it into several source documents. Some tension exists between both
types: the diachronic, ‘fragmenting’ approaches and the synchronic, holistic ones. How-
ever, while the Biblical diachronic approaches are primarily those of modern source crit-
ics, Qur’anic ‘fragmenting,’ atomistic ones are predominantly those of traditional Muslim
orthodoxy.
Medieval Approaches
Early investigations into the Qur’an’s textual coherence can be found under two terms:
nazm (literally, ‘order, arrangement, organization’) and munsaba (literally, ‘suitability, cor-
: a
relation, connection’). The history of these pursuits has interested a few contemporary
scholars, among whom Mir’s work is probably the most significant in the West. An ear-
´
lier work is also noteworthy, Audebert’s (1982) al-Hat: bı et l’inimitabilite du Coran, in
: ta
which he lists several medieval works on nazm, showing that it was an established genre
:
(van Gelder and Heinrichs 2010, p. 668). Of value is also the modern Egyptian secondary
scholarship, particularly some monographs on nazm in the work of major writers, such as
:
‘Amr ibn BaÎr al-J aÎiz (d. 255 ⁄ 868 or 9) (1995), Ab Bakr al-B anı (d. 403 ⁄ 1013)
u aqill
(Y n 1991), ‘Abd al-Q
ası ahir al-Jurj (d. 471 ⁄ 1078) (al-Jindı3 1960; Mur 1983), and
anı ad
ª 2010 The Author Religion Compass 4/8 (2010): 495–506, 10.1111/j.1749-8171.2010.00233.x
Journal Compilation ª 2010 Blackwell Publishing Ltd
3. Holistic Approaches to the Qur’an 497
arullah al-Zamakhsharı (d. 538 ⁄ 1144) (al-Jindı 1969). In addition, one should mention
J
two medieval secondary sources: Badr al-Dı al-Zarkashı (d. 794 ⁄ 1391) al-Burhn f
n ’s a ı
‘ulm al-Qur’an and Jal al-Dı al-Suyt’s (d. 911 ⁄ 1505) al-Itqn f ‘ulm al-Qur’an.
u al n u:ı a ı u
Both are still popular as reference manuals on the Qur’anic sciences – categories of
knowledge deemed essential for the study of the Qur’an in the past centuries. While al-
u: ı
Zarkashı book is the earlier and more comprehensive of the two, al-Suyt’s is more
’s
widely disseminated and definitive today. Both authors provide a chapter on munsaba a
and discuss nazm in their chapters on i%jz, the theory of the Qur’an’s inimitability or
: a
impeccability. The placement of nazm within these sources suggests that early nazm dis-
: :
course was intimately linked to i%jz theory.
a
NAZM
:
The earliest known monographs on nazm date to the ninth century; however, none of
:
these is extant today. The most significant is the well-attested Nazm al-Qur’an of al-J
: aÎiÛ
(1995), which has been reconstructed to some extent from the author’s existing works.4
Here too, the link between nazm discourse and i%jz theory is evident; nazm is used to
: a :
explain and demonstrate the superior diction, stylistic features, and other compositional
qualities of the Qur’an.
There is some confusion over what the term nazm initially referred to, whether it went
:
beyond word-meaning relationships to encompass holistic concerns, such as central
themes and other common features. Based on the work of Ab Sulaym al-Khat t (d.
u an : : abı
388 ⁄ 998) (1968), al-B anı al-Jurj , and al-Zamakhsharı Mir (1986, pp. 11–6) has
aqill , anı ,
argued that it referred principally to the former and he has not found evidence of holistic
concerns. However, al-Jindı (1969) has shown otherwise: medieval scholars had a more
broad-ranging, nuanced understanding of the word. The earliest extant example of holis-
aqill ’s
tic sura treatments comes in the form of al-B anı analysis of Ghfir and Fus: ilat,a :s
where he points out the internal connections between passages and suggests a central
aqill
theme (al-Jindı 1969, p. 222; cf al-B anı 1963, pp. 8–15). In both cases, he identifies
it as ‘the necessity of the Qur’an being a proof, and the indication of its miracle,’5 stating
aqill
that these suras are based on it, from the beginning to the end (al-B anı 1963, p. 9).
aqill ’s
Therefore, al-B anı understanding of the word nazm went beyond word-meaning
:
relationships: he has produced the first known treatments of suras as whole units, tied
together by a common theme.
aqill ’s
While al-B anı work is perhaps the most clearly holistic in terms of sura treat-
ments, a more general understanding of this term is evident in the work of other scholars
beginning with al-J ahiÛ. In what survives of his work, he indicates that ‘nazm’ refers to
:
two aspects: composition6 and style of writing,7 pointing out that the Qur’an is neither
poetry nor prose, but is in a class of its own (cited in al-Jindı 1969, pp. 7–8). Thus, in
the understanding of al-J aÎiÛ, the Qur’an’s ‘style of writing’ is a central quality that char-
acterizes the whole text and makes it distinct from any other text. This line of investiga-
tion can therefore be considered a holistic undertaking, one with a generic outlook.
Other, eminent medieval scholars seem to have shared in al-J aÎiÛ’s understanding of the
word, even though they do not seem to have agreed that the style is inimitable. For
example, al-Q ‘Abd al-Jabb (al-Jindı 1969, pp. 9–11) disagreed that i%jz was to be
aÃı ar a
found in the Qur’an’s style, for which he used the term nazm, but rather in the meaning
:
of the words. His ideas were taken up by al-Jurj , who produced an extensive theory
anı
: a
of nazm, focusing on the rhetorical aspects (balgha) of the Qur’an (al-Jindı 1969, pp. 11–
2). In turn, al-Jurj ’s work seems to have influenced the writings of al-Zamakhsharı
anı ,
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4. 498 Nevin Reda
who also used nazm in the sense of rhetorical art, addressing word-meaning relationships,
:
in addition to linear connections between sentences and verses (al-Jindı 1969, pp. 200–
22). Thus, medieval scholars understood nazm to refer broadly to various aspects of the
:
Qur’an’s diction, composition, and style. Their understanding ranged from word-meaning
relationships to linear connections between verses, and included approaching suras and
the entire Qur’an as a whole.
MUNASABA
Unlike nazm, there is scant evidence that munsaba was an established genre early in Isla-
: a
mic history and what is available post-dates nazm by several centuries. Two monographs
:
are known from the medieval literature: Ibn al-Zubayr al-Ghirn :’s (d.708 ⁄ 1308) (1990)
at ı
a ı u:ı
al-Burhn f munsabt tartı suwar al-Qur’an and al-Suyt’s (1987) Tansuq al-durar f
a a b a ı
tansub al-suwar. Both only address the connections between each sura and the next, and
a
are not generally concerned with intra-sura coherence or features that hold the Qur’an
together as a whole. Both have been recently published as small one-volume books. A
third, much larger work is also relevant, Burh al-Dı al-Biq%ı (d. 885 ⁄ 1480) Nazm
an n a ’s :
ı a ˜ a
al-durar f tansub al-Ayt wa’l-suwar (literally, ‘The Arrangement of Pearls in the Correla-
tion of the Verses and Suras’). The latter is the most comprehensive of the medieval
works: al-Biq%ı not only addresses the connections between suras, passages and verses,
a
but also central themes or objectives. His theory on these themes is quite innovative: he
suggests that each sura’s objective is encapsulated in its title and proceeds to tie the two
together. His work thereby reaches well beyond the established scope of munsaba, evena
though he takes care to ground it within this genre (vol. 1, pp. 5–6). His title also locates
it within the purview of the nazm genre, placing nazm in parallel to ‘tansub,’ a word that
: : a
recalls munsaba and derives from it. By linking these two words together in this manner,
a
al-Biq%ı suggests that his work cuts across both genres. Thus, the two known mono-
a
graphs on munsaba alone seem to utilize ‘munsaba’ primarily in the sense of sura connec-
a a
tions, while the term also overlaps with nazm, which is a broader concern.
:
In addition to the above works, munsaba appears in the medieval secondary sources
a
on the Qur’anic sciences: al-Zarkashı (n. d. vol. 1, pp. 35–50) devotes an entire chapter
u:ı
to it, and al-Suyt (n. d., vol. 3, pp. 322–38) follows in his predecessor’s footsteps. Sur-
prisingly, nazm is not accorded the same consideration, even though there were many
:
more monographs of this genre, while there was only one on munsaba at the time of al-
a
.
Zarkashı Rather nazm is mentioned only briefly within their chapters on the theory of
:
inimitability.
Al-Zarkashı does not explain this curious imbalance, but he does provide further
substantiation for munsaba. He associates the term with the work of other scholars,
a
mainly the well-known Fakhr al-Dı al-R (d. 607 ⁄ 1210) (cited in al-Zarkashı n. d.,
n azı
vol. 1, pp. 35–6)8 and a famous member of his own sect, the Sh %ite al-Nı urı (d.
afi sab
324 ⁄ 936) (cited in al-Zarkashı n. d., vol. 1, p. 36).9 However, these references do not
suggest that the term had then gained its present-day technical sense of linear-atomistic
verse and sura connections, but rather that it is al-Zarkashı himself who establishes this
meaning. For example, even though al-Zarkashı uses al-R to argue for the existence
azı
of munsaba as an independent Qur’anic science, the term does not appear in the quo-
a
b
tation he attributes to this scholar, but rather the words ‘tartı at’ and ‘rawbit ’ (literally,
a :
‘links, connections’) (cited in al-Zarkashı n. d., vol. 1, p. 36). Munsaba also does not
a
occur in the statement, which al-Biq%ı and al-Suyt use to show the importance
a u:ı
al-R attributes to munsaba; rather, al-R uses nazm in that statement (cited in
azı a azı :
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5. Holistic Approaches to the Qur’an 499
al-Suyt n. d., vol. 3, p. 323 and al-Biq%ı 2006, vol. 1, pp. 6–7).10 Thus, it seems
u: ı a
that munsaba had not yet acquired the technical dimension it has today and was used
a
interchangeably with other words.
’s s u
Al-Zarkashı reference to al-Nı abrı is even less substantiated and comes in the form
of a statement via the obscure Ab al-Íasan al-Shahrab , indicating that al-Nı abrı
u anı s u
used to inquire after verse and sura connections and that he used to rebuke the people
for not pursuing the science of munsaba (cited in al-Zarkashı n. d., vol. 1, p. 36). How-
a
s u ’s
ever, despite al-Nı abrı presumed preoccupation, he has no known monograph or
other works on the subject. Moreover, there does not seem to be any other indication of
s u ’s ’s
al-Nı abrı supposed interest. Al-Zarkashı reiteration of this statement may indicate
more about sectarian rivalries and his attempt to establish a Sh %ite pedigree for the sci-
afi
ence, rather than acknowledge actual historical origins. Thus, it seems that munsaba first
a
gained its technical meaning and the status of an independent science through the efforts
of al-Zarkashı .
Some remarks on the sectarian dynamics between the two terms are in order. Al-
Zarkashı espoused the Sh afi‘ite school of jurisprudence, which belonged to a group
known as the Traditionalists (ahl al-hadith), because of their association with the corpus
:
of prophetic traditions called hadı th. Some tension existed between this group and
another, known as the Rationalists (ahl al-ra’y), to which al-J aÎiÛ belonged. While
much is known about the rivalry between these two schools in relation to the develop-
ment of Muslim jurisprudence (Hallaq 2005, pp. 74–6; Nyazee 2002, pp. 148–50), its
implications for the exegesis of the Qur’an is still in need of further research. Al-J aÎiÛ
(2000, vol. 2, part 3, pp. 218–19) indicates that he wrote his book as a response to
those who contest the Qur’an or its authority, identifying several groups by name,
including the Traditionalists. While the exact nature of the contention is unclear, there
are two possibilities. In one of his epistles, al-J aÎiÛ (1995, p. 58; 2000, vol. 2, part 3,
p. 221) uses the organization of the Qur’an (nazm) to argue for its createdness, a doc-
:
trine that was adopted by the theological school of the Mu‘tazilites and which was
heavily resisted by Traditionalists and eventually rejected in mainstream Sunni thought.
The association of al-J aÎiÛ’s nazm discourse with this doctrine may have contributed to
:
Sh %ite dissatisfaction with this genre. Another known cause of disagreement between
afi
the Traditionalists and the Rationalists is on the issue of matn criticism – matn refers to
the content of the individual prophetic traditions. When this content contradicted the
Qur’an, Rationalists have been known to refute the problematic tradition (e.g. Ab u
Íanı 1972, pp. 99–103). Al-J
fa aÎiÛ may have used the Qur’an’s superior diction and
organization to implicitly argue for the Qur’an’s authoritativeness over and above the
: th. Thus, while the nature of the sectarian dynamics surrounding al-J
hadı aÎiÛ’s nazm:
discourse is still in need of further study, munsaba seems to have received the full sup-
a
port of the Sh %ite faction of medieval Muslim society.
afi
In light of the above, medieval scholars used two terms in connection with treating
either suras or the entire Qur’an as a whole: nazm and munsaba. Of these two, nazm is
: a :
the older and the most widely propagated genre; however, munsaba too received schol-
a
arly attention. Both terms were also used to designate linear-atomistic relationships, and
nazm was used for word-meaning relationships as well; thus, not all the works within
:
these genres are holistic in nature. While the concern attracted relatively few scholars,
aqill ’s
some important studies have survived. Of these, the oldest known is al-B anı treat-
ment of Suras Ghfir and Fus: ilat, but the most exhaustive and significant of the medieval
a : s
works of this kind is al-Biq%ı Nazm al-durar.
a ’s :
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6. 500 Nevin Reda
Modern Approaches
While there is evidence of approaches to suras as whole units in medieval times, the
atomistic approaches were by far the most prevalent; it is only in the past century that
the holistic approaches have experienced widespread dissemination. Several factors have
contributed to their recent proliferation. Foremost among them is the work of reformers
such as Sir Sayyid Ahmad Khan (d. 1898) in India and MuÎammad ‘Abduh (d. 1905) in
Egypt, both of whom advocated the need for new hermeneutical approaches better fitted
to the needs of the time (Wielandt 2002, pp. 126–9). They thereby paved the way for a
disentanglement of Qur’an interpretation from tradition and the emergence of new her-
meneutical foci. Another factor is the emergence of literature as an independent discipline
in modern-day universities. It created the space for studying the Qur’an as literature, as is
at
evident in the literary approach of Bint al-Sh : i’, ‘A’isha ‘Abd al-RaÎm (d. 1998)
an
(Wielandt 2002, pp. 131–3); she argued that the Qur’an is the most significant Arabic lit-
erary achievement and should be studied as such (‘Abd al-RaÎm n. d., p. 13). Last but
an
not least is the exposure of Muslim thinkers to orientalist critique of the Qur’an, as can
be observed in the work of ‘Abd al-Muta% Ña%ı (b. 1894), who wrote al-Nazm al-fannı
al dı :
ı
f al-Qur’n. He explains that his book is a response to some European scholars, who
a
faulted the Qur’an’s organization and considered it disjointed, mentioning Thomas Carly-
le (d. 1881) and Reinhart Dozy (d. 1883) by their last names (Ña%ı 1993, p. 3). These
dı
approaches are thereby primarily a modern phenomenon and tend to be in conversation
with two types of discourses: in relation to the traditionalist discourses, they are con-
cerned with reform, while in connection to orientalist critique, they have apologetic
nuances.
In addition to Bint al-Sh : i’ and Ña%ı , other modern authors have treated suras as
at dı
whole coherent units. Mir (1993) has pointed to six exegetes from various parts of the
Muslim world who have produced commentaries on the entire Qur’an in which they
treated suras as unities: Thanavı (d. 1943) (1932), al-Far (d. 1930), and Isl (d. 1997)
aÎı : aÎı
(1967–80) of the Indian subcontinent, Qut b (d. 1966) (1972) and Darwaza (d. 1964) of
:
Egypt, and al-Óab : ab (d. 1981) (n.d.) of Iran. All six share a broadly similar, analytical
at a’ı
approach, as they divide suras into sections, and then establish links between those sec-
tions. Qut b, al-Óab : ab , al-Far , and Isl also try to consistently identify central
: at a’ı aÎı : aÎı
themes and may therefore be considered holistic. Isl goes a step further and explores
: aÎı
the Qur’an’s general compositional schema, delineating the relationships between suras
and their placement within the general framework (Mir 1993, 2006). His approach is
therefore the most holistic of them all. The work of MuÎammad F uq al-Zayn of Syria
ar
a : ı
(2004-), Bayn al-nazm f al-Qur’an al-karı should also be added to these authors. While
m,
only the first few volumes of al-Zayn’s work have been published, they show that he also
addresses the issue of central themes and briefly explains each individual verse, tying his
explanation to the preceding verses.
While the previous authors look mainly within the boundaries of a sura for coherence,
others are more concerned with the general, overarching characteristics that distinguish
the Qur’an. Some of the topics they address include its unifying rhythms, rhymes, and
central message, in addition to its reception and the aesthetic experience of its hearers.
The best known of these authors are perhaps Must af Ñ : : a adiq al-R %ı (d. 1937) (1974),
afi
MuÎammad ‘Abdull Dr (d. 1958), and Sayyid Qut b (Boullata 2000, 2003 pp. 195,
ah az :
201–4). Dr also applies his ideas to Surat al-Baqara, the longest and most challenging
az
sura to read as a whole. He has identified five objectives for the sura that describe its the-
matic flow (Dr 2008, pp. 196–7), but no overarching central theme. He points out that
az
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7. Holistic Approaches to the Qur’an 501
analyzing the immediate connections is insufficient for a full appreciation of suras, using
the term munsaba for the immediate connections (Dr 2008, pp. 192–3). His critique of
a az
the science recalls that of Mir, whose very term ‘linear-atomistic’ underlines the atomistic,
fragmentary character of munsaba, implying its inadequacy for understanding suras as
a
whole units. These works also address coherence and textual integrity, but in a more
generic way. They focus on the Qur’an as a whole, recalling al-J aÎiÛ generic approach
and his preoccupation with the Qur’an’s general style.
One author who has addressed both types of holistic approaches is the renowned
MuÎammad al-Ghaz (d. 1996). His name stands out in connection with the term ‘the-
alı
matic’ (mawd %ı which he has used to describe both his approaches. In his sura-centric
: u ),
treatments, he broadly addresses themes within each sura (1992); while in his overarching
treatments, he aligns the various topics in the Qur’an around five central axes (1989).
While al-Ghaz ’s thematic approaches can be described as holistic, that of another
alı
prominent author, MuÎammad ShaÎrr (2000), is more difficult to classify as such. He
u
has attempted to find a comprehensive compositional schema for the Qur’an, dividing
the Qur’an as we know it into four separate, intertwined compositions: al-Qur’an, al-Sab%
a , :ı
al-Mathnı Tafsl al-Kitb, and Umm al-Kitb (Christmann 2003, pp. 143–72). While his
a a
approach is not diachronic per se, it recalls Wellhausen’s (d. 1918) documentary hypothe-
sis (1899), in which he and others have attempted to identify four separate documents
that acted as sources for the redactors of the Bible.11 ShaÎrr’s system is based on the
u
analysis of key words, such kitb and furqn, which occur throughout the Qur’an and
a a
thereby lend his analysis unifying features.
While the past century has seen a spurt of holistic approaches in Muslim-majority
countries, they are also found elsewhere. Scholars in the West tend to be somewhat suc-
cessful with discovering the compositional schema and unifying features of Meccan suras,
which are associated with the city of Mecca, where the prophet spent the early years of
his mission. These suras tend to be smaller and less diverse in their topics than their later
Medinan counterparts and often have a hymnic character. In connection with their form
and structure, the work of Neuwirth (1981) in particular stands out; she has analyzed
them in great depth, leading to the widely promulgated notion that they form coherent
units. Her approach resembles that of Bint al-Sh : i’ in some aspects, such as in their treat-
at
ment of the introductory oaths in Meccan suras, but in a more developed form (Kandil
1996, p. 48). Other studies that have addressed similar concerns include the work of Jac-
ques Jomier (1997), who also recognized their hymnic character, particularly the Meccan
suras dealing with creation, and even attempted a structural analysis of Q. 16: 3-18 (pp.
28–36).
While Neuwirth’s approach for each individual Meccan sura can be considered holistic
– she views them as whole compositional units; in the larger scheme of things, her
approach is not synchronic, but rather diachronic. She places these suras within their ini-
tial, seventh-century liturgical setting, and explores their connection to community devel-
opment and the evolution of the canon (Neuwirth 1996, 2000, 2005, 2006a). Thus,
within Qur’anic studies, there are occasional diachronic approaches that treat suras as
whole units, even though holistic approaches tend to be synchronic, similar to their Bib-
lical counterparts.
The longer Medinan suras, such as the two hundred and eighty-six verse Surat al-Baq-
ara, have proven to be more challenging. For example, Neuwirth’s assessment of these
suras is in stark contrast to her conclusions for the Meccan suras: she suggests that the
long Medinan suras ‘cease to be neatly structured compositions, but appear to be the
result of a process of collection that we cannot yet reconstruct’ (2005, vol. 5, p. 174).
ª 2010 The Author Religion Compass 4/8 (2010): 495–506, 10.1111/j.1749-8171.2010.00233.x
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8. 502 Nevin Reda
The studies of Muslim exegetes, such as Isl , Ña%ı , and Dr have convinced few
: aÎı dı az,
western scholars; many may not even have reached them. Isl ’s work is perhaps the best
: aÎı
known – his name appears in the secondary sources available in the English language, pri-
marily in the work of Mir. His efforts have led to some engagement of Isl ’s ideas, as
: aÎı
in the work of Robinson (1996) and Zahniser (2000). Both scholars have provided treat-
ments of al-Baqara and other suras as whole units. Two recent studies have also contrib-
uted to a better understanding of al-Baqara as a whole: the author’s doctoral dissertation
(2010) and an article by Farrin (2010). In her dissertation, the author examines repeti-
tions, such as inclusios, chiasms, and alternations, showing how they delineate the struc-
ture of Surat al-Baqara and its thematic subunits, similar to the way scholars have
approached Biblical texts. She also uses insights from literary theory to develop two com-
plementary holistic readings, identifying a central theme for each reading. Farrin (2010)
explores one repetition in particular: a ring construction (chiasm) that envelopes the
whole sura. However, these studies are still new and it may take a while for them to
become widely known. At this point in time, it is not generally accepted within western
scholarship that the Medinan suras form coherent compositions.
The size and divergent topics of the Medinan suras are not the only reasons why there
has been little success in identifying their structure and central themes; a preoccupation
with diachronic concerns is also evident. The Medinan suras stem from a time when the
prophet and his followers had immigrated to the city of Medina, where they had estab-
lished a polity and were in contact with other communities, such as the Medinan Jewish
tribes. The character of the suras developed accordingly; they include more law- and com-
munity-related topics. This difference is one that has been recognized quite early in Islamic
history (al-Zarkashı n. d., vol. 1, pp. 187–205), the Qur’an’s piecemeal revelation often
given as an explanation for the diverse objectives within a single sura (Óab : ab n. d., vol.
at a’ı
1, p. 43). However, today, there is a renewed interest in how it relates to community
building (Neuwirth 2000) and also in the dialogic dimension between the Qur’an and the
discourses within its intellectual environment (Neuwirth 2006b, 2008). While these dia-
chronic investigations are undoubtedly valuable, they are not generally holistic in character.
The Qur’an’s general stylistic features have also been addressed within western scholar-
ship, beginning with the work of (Noldeke 1860). He has addressed the history of the
¨
Qur’an, examined some formal and stylistic features, and has approached suras as whole
units when constructing his relative chronology (Neuwirth 2001, p. 255). Others include
Kerm (1999), who analyzes the aesthetic reception of the Qur’an, and Devin Stewart
anı
(1990, 2004), who presents a strong case for the Qur’an’s general style – he argues that it
is a kind of rhymed prose known as saj% since pre-Islamic times. While these works sig-
nificantly advance our knowledge of the Qur’an’s stylistic features, the Qur’an’s coher-
ence and textual integrity does not seem to be a main concern, and they may not
therefore be classified as holistic.
A recent, innovative approach is that of Todd Lawson, who has looked at duality and
opposition in the Qur’an, exploring the distinctive apocalyptic character of its composi-
tional style (Lawson 2009). He has also examined typological figuration, suggesting that it
forms a continuous and consistent motif throughout the text. He has thereby addressed
features that characterize the Qur’an as a whole, distinguishing it from other compositions.
Conclusion
In this study, ‘holistic’ refers to analytic or exegetical approaches, which are concerned
with coherence and textual integrity, and consistently move beyond the boundaries of a
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9. Holistic Approaches to the Qur’an 503
verse or its immediate vicinity to treating either individual suras or the entire Qur’an as a
whole. Ideally, a holistic approach would begin with analyzing the relationships between
the various components of each sura, identifying its central idea, and then move on to
study the relationships of the various suras to each other, and how they too form a
whole. However, few have managed to achieve this ideal: Isl may be the only one.
: aÎı
Others have incorporated some degree of holism into their treatments, so that there are
two prevalent types of holistic approaches today: sura-centric and generic. In the sura-
centric approaches, suras are divided into parts and the relationship between the various
parts is examined, usually tying them together by identifying a common theme. In the
generic approaches, the focus is on the distinctive characteristics that hold the Qur’an
together as a whole and set it apart from other texts, such as its rhythms and rhymes, cen-
tral themes, and other literary features. The holistic approaches contrast with traditional
atomistic methods, which generally approach the Qur’an on a verse-by-verse basis, treat-
ing each verse virtually independently of its literary context.
The earliest coherence-related discourses are studies of the Qur’an’s general style, com-
position and organization, which fall under the general rubrics of ‘nazm.’ The term does
:
not only refer to holistic concerns, but subsumes word-meaning relationships, as well as
the immediate, linear connections between verses and suras. Generic approaches that
address the Qur’an’s general style include the work of the ninth-century al-JaÎiÛ, while
aqill ’s
the earliest surviving sura-centric treatments are al-B anı work on suras Ghfir and a
Fus: ilat.
: s
‘Munsaba’ is later than nazm and also addresses coherence. It primarily referred to the
a :
immediate linear relationships between suras, but has come to include the connections
between verses. Both terms overlap, as can be noted in al-Biq%ı Nazm al-durar, which
a ’s :
cuts across both genres. This multi-volume production is the most comprehensive of the
medieval works – it systematically connects each sura’s central theme to its name and
analyzes the internal connection within suras among other things.
The term ‘nazm’ is also present in the recent revival of the genre, as in the work of
:
Ña%ı , Isl , and al-Zayn. Other modern authors, whose work can also be classified as
dı : aÎı
holistic, identify their work as literary, as in the work of Bint al-Sh : i’, or thematic, as in
at
the work of al-Ghaz . While the twentieth century has seen a proliferation of holistic
alı
approaches, they exist side by side with traditional atomistic methods, which are also
widespread. Western scholarship has addressed similar concerns, particularly for the Mec-
can suras; however, the focus on coherence and textual integrity is less prevalent there.
Short Biography
Nevin Reda’s research focuses on the Qur’an, often in relation to women or in relation
to the Bible. She has a particular interest in Surat al-Baqara, the longest of the Qur’an’s
chapters, on which she wrote her thesis, entitled ‘Textual Integrity and Coherence in the
Qur’an: Repetition and Narrative Structure in Surat al-Baqara.’ She has published two
articles in the American Journal of Islamic Social Sciences: ‘Women in the Mosque: His-
torical Perspectives on Segregation’ and ‘The Qur’anic Ó ut and the Rise of the Ancient
al
Israelite Monarchy: An Intertextual Reading.’ Her most widely disseminated article is on
the topic of women Imams and has been circulated on several websites, including the
Canadian Council of Muslim Women (www.ccmw.com), where it was initially
published. Her other articles mostly address the Shari‘a debates in Canada and can also be
found on the CCMW website. She has previously taught at the University of Toronto
and at Huron University College, and she is currently coordinating the Canadian
ª 2010 The Author Religion Compass 4/8 (2010): 495–506, 10.1111/j.1749-8171.2010.00233.x
Journal Compilation ª 2010 Blackwell Publishing Ltd
10. 504 Nevin Reda
Certificate in Muslim Studies at Emmanuel College. She holds a B.Sc. in engineering
from Cairo University, in addition to an M.A. in Biblical Hebrew Language and Litera-
ture from the University of Toronto. Her Ph.D. is also from the University of Toronto,
and has a concentration in the areas of the Qur’an and Islamic Thought and Education.
Her name occasionally appears as Nevin Reda El-Tahry.
Notes
* Correspondence address: Nevin Reda, Emmanuel College, 75 Queen’s Park Crescent, Toronto, Ontario M5S
1K7, Canada. E-mail: nevin.reda@sympatico.ca.
1
This article is an abridgment of a chapter in my doctoral dissertation (2010), Textual Integrity and Coherence in the
Qur’an: Repetition and Narrative Structure in Surat al-Baqara, University of Toronto. For the use of ‘holistic’ in the
New Age spiritual sense, see, for example, Roderick Main (2008), Secularization and the ‘Holistic Milieu’: Social
and Psychological Perspectives, Religion Compass 2, pp. 1–20.
2
While the term ‘holistic’ is usually in its literary, text-based sense when used in connection with the Qur’an,
there is also a well-established tradition of ‘experiential’ interpretation, which effects a kind of spiritual ‘holism.’
These kinds of interpretations can be found particularly within Sufi and other esoteric exegesis. See, for example,
al-Shahrast , (2009), Akash (2006), Godlas (2006), al-Sulamı (1995, 2001).
anı
3
’s ’
Gilliot and Larcher spell al-Jindı name ‘al-Jundı (Gilliot and Larcher (2001), pp. 126, 134). It is one of two
’
possible classical Arabic pronunciations for the contemporary Egyptian surname, generally vocalized ‘al-Jindı today.
The second classical pronunciation is ‘al-Janadı as in ‘al-MufaÃÃal ibn MuÎammad al-Janadı (d. 920 ⁄ 308)’ and
,’
‘MuÎammad ibn Ysuf al-Janadı (d. 1332 ⁄ 732),’ see al-Ziriklı (2007, vol. 2, p. 140; vol. 7, pp. 151, 280). I have
u
chosen the contemporary vocalization, because this al-Jindı is a contemporary scholar. There is also no way of
knowing which of the two classical pronunciations, if any, form the basis of his name.
4
Saleh (2004, pp. 136–37, 250) has mentioned another, early work, Kitb al-Nazm, by a contemporary of al-J
a : aÎiÛ,
al-Íasan ibn Nasr al-Jurj (d. 263 ⁄ 876). Although this work is now lost, parts of it have been preserved in
: anı
’s
al-Tha‘labı commentary. Not much is known about this important work; for example, it is not mentioned in
Audebert (1982) or Gilliot and Larcher (2001).
5
u : a h a a aqill
%Luzm hujjat al-Qur’n wa’l-tanbı ‘al mu‘jiztih;’ Al-B anı (1963), p. 9. All translations from the Arabic are
mine unless otherwise stated.
6
f:
ta’lı literally, the act of composing, the way a text is put together.
7
8
u : ı ı
naw‘ al-uslb wa’l-tarqa f al-ta‘bı iterally, the kind of style and the way of expression.
r:
For occurrences of ‘munsaba’ in al-R ’s tafsı see Lagarde (1996), no. 2479.
a azı r,
9
u ah ad s u .
Ab Bakr ‘Abd All ibn MuÎammad Ziy al-Nı abrı Also al-Naysabrı u .
10
The reference contains two occurrences of nazm, but no occurrences of munsaba. For occurrences of ‘nazm’ in
: a :
al-R ’s tafsı see Lagarde (1996), no. 2564.
azı r,
11
While Wellhausen’s approach is diachronic – the four sources are seen as having been composed much earlier
than the final redaction – ShaÎrr’s approach tends to be synchronic – the four ‘components’ that form the final
u
text are all more or less contemporaneous and have no existence outside of the text.
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