Muslim Qurʼānic interpretation today: media, genealogies and interpretive communities
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | English |
| Veröffentlicht: |
Sheffield, UK ; Bristol, CT
Equinox
2019
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| Schriftenreihe: | Themes in Qurʼānic studies
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Inhaltsverzeichnis |
| Beschreibung: | First published in 2019, first printing in paperback 2020 Literaturverzeichnis Seiten [296]-315 |
| Beschreibung: | x, 322 Seiten Illustrationen 24 cm |
| ISBN: | 9781800500273 9781781791431 |
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Datensatz im Suchindex
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CONTENTS Acknowledgements PROLOGUE: THE CONTESTED QUR'AN ix 1 INTRODUCTION 5 Qur’änic interpretation today: Tensions and power fields. 5 This book’s approach. 7 1 THE NEW CENTRALITY OF THE QUR’ÄNIC MESSAGE 14 The place of the Qur’an in premodem Muslim societies. 14 The shift to the centre. 17 Pedagogy and guidance (hidãya): an Indonesian comic book on Q. 49:12. 21 Ambiguity, disambiguation and guidance.24 Translation and da 'wa: a protestantisation of the Qur’an?.26 Televangelism and da 'wa: "Amr Khālid (b. 1967, Egypt) on Q. 23:1-11. 29 2 RECONSTITUTING THE EXEGETICAL TRADITION 35 A genealogical tradition. 35 The 'ulama ’ as bearers of the tradition. 38 An ‘âlim continuing the tradition of tafsir. Muhammad Quraish Shihab (b. 1944, Indonesia) on Q. 95:1-3.40 A Salati paradigm.48 Reshaping the tradition: Shaykh al-Mubarakpuri’s Tafsir Ibn Kathir (Abridged) (India/Saudi Arabia) on
Q. 38:21-25. 52 Present-day Salali exegesis. 61 Takfir. Seyfuddin El-Muvahhid’s Davetçinin Tefsiri (Turkey/?) on Q. 4:116.66 Exegetical traditions as a resource. 71 Condensing the tradition: ‘Ā’id b. ‘Abdallāh al-Qarnī (b. 1959, Saudi Arabia) on Q. 9:112. 72 3 MEDIA 81 Media transformations: from manuscripts to print and beyond. 81 Layers of media: Abdolali Bazargan (b. 1943; Iran/US) on Q. 103:3.85
94 Visual dimensions. Tafsīr in pictures: H. Abdul Mustaqim (b. 1972, Indonesia) on Q. 104. 95 Preaching and media: audio-visual representations and the internet. 100 From television to YouTube: Audio-visual interpretations of the Fatiha. 103 YouTube exegetes on Q. 1. * ^ 1 Hasan b. Farhān al-Mālikī (b. 1970, Saudi Arabia) on Q. 1:6֊7. 113 4 MODERNISM AND ITS PARADIGMS Modernism and other labels. Maqăşid, or the Qur’an’s higher aims. Historical contextualisation and its sources. Tafsīr in the order of revelation. Reading the Qur'an in its chronological arrangement: Muhammad ‘Abid al-Jābirī (1935-2010, Morocco) on Q. 109 Abrogation (naskh) and its opponents. Chronology, context, semantics: Talip Özdeş (b. 1954, Turkey) on Q. 16:101. Semantics and the ‘literal meaning’. Literary exegesis. Thematic tafsīr (tafsīr mawdü 7). Tafsīr aì-Qur 'ān Ы ’l-Qur 'ãn. The
contested Sunna: from hadīth-bassd exegesis to Qur’änism. A Qur’änist approach: Ahmad ŞubhîManşür (b. 1949, Egypt/USA) on Q. 2:221. 125 125 128 131 134 136 141 143 150 151 153 154 155 158 5 IN DEFENCE OF A PERFECT SCRIPTURE: THE QUR’AN AS A HOLISTIC SYSTEM 172 Defending polygamy: Karıman Hamza (b. 1942, Egypt) on Q. 4:3. 172 Islamist Qur’anic interpretation. 181 The ‘system’ (nazm) and structure of the Qur’an.185 The sacralisation of the Qur’an’s canonical arrangement: ‘ Amr Khãlid on the structure of the Qur’an and the unity of sūras. 187 ՝ Amr Khãlid on Sūra al-Nisä’ (Q. 4).189 Science and the і jãz paradigm. 191 The scientific i'jaz·. Miracles of Quran on Q. 27:18. 197 6 THE GLOBAL QUR’AN IN A DIVERSE WORLD 202 Negotiating the boundaries of Islamicness through the Qur’an: Ali Adil Atalay ‘Vaktidolu’ (b. 1936, Turkey) on Q. 2:21. 202 Centre, periphery and hierarchies of language. 207
Nation states.210 State building: the Indonesian Ministry of Religion on Q. 12:54-5.214 Sunni and Shi‘i Islam.218 Sufism.223 Afemale Sufi shaykh: Cemâlnur Sargut (b. 1952, Turkey) on Q. 112. 225 New Islamic communities.229 The Ahmadiyya and the death of Jesus: Disputes over Q. 3:55. 231 7 CLASHES AND FAULT LINES 244 Gender, queemess and the Qur’an.244 Debates on same-sex marriage: Mun’im Sirry (b. 1973, Indonesia) on the story of Lot.247 Causes for conflict.257 Doubt versus certainty: Ahmad Khayrî al-'Umarï (b. 1970, Iraq) on Q. 21:51-56 and his critics.259 Postmodern uncertainties and subjective approaches.265 Subjectivity and Qur’anic interpretation in a Muslim intellectual’s blog: Hakan Turan (b. 1979, Germany) on Q. 5:51 . 269 EPILOGUE: THE QUR'AN, TEXTUAL INTERPRETATION AND AUTHORITY, OR: MAY
HUSBANDS BEAT THEIR WIVES? 284 Bibliography Index Index of Qur ‘anie Citations 296 316 323 |
| adam_txt |
CONTENTS Acknowledgements PROLOGUE: THE CONTESTED QUR'AN ix 1 INTRODUCTION 5 Qur’änic interpretation today: Tensions and power fields. 5 This book’s approach. 7 1 THE NEW CENTRALITY OF THE QUR’ÄNIC MESSAGE 14 The place of the Qur’an in premodem Muslim societies. 14 The shift to the centre. 17 Pedagogy and guidance (hidãya): an Indonesian comic book on Q. 49:12. 21 Ambiguity, disambiguation and guidance.24 Translation and da 'wa: a protestantisation of the Qur’an?.26 Televangelism and da 'wa: "Amr Khālid (b. 1967, Egypt) on Q. 23:1-11. 29 2 RECONSTITUTING THE EXEGETICAL TRADITION 35 A genealogical tradition. 35 The 'ulama ’ as bearers of the tradition. 38 An ‘âlim continuing the tradition of tafsir. Muhammad Quraish Shihab (b. 1944, Indonesia) on Q. 95:1-3.40 A Salati paradigm.48 Reshaping the tradition: Shaykh al-Mubarakpuri’s Tafsir Ibn Kathir (Abridged) (India/Saudi Arabia) on
Q. 38:21-25. 52 Present-day Salali exegesis. 61 Takfir. Seyfuddin El-Muvahhid’s Davetçinin Tefsiri (Turkey/?) on Q. 4:116.66 Exegetical traditions as a resource. 71 Condensing the tradition: ‘Ā’id b. ‘Abdallāh al-Qarnī (b. 1959, Saudi Arabia) on Q. 9:112. 72 3 MEDIA 81 Media transformations: from manuscripts to print and beyond. 81 Layers of media: Abdolali Bazargan (b. 1943; Iran/US) on Q. 103:3.85
94 Visual dimensions. Tafsīr in pictures: H. Abdul Mustaqim (b. 1972, Indonesia) on Q. 104. 95 Preaching and media: audio-visual representations and the internet. 100 From television to YouTube: Audio-visual interpretations of the Fatiha. 103 YouTube exegetes on Q. 1. * ^ 1 Hasan b. Farhān al-Mālikī (b. 1970, Saudi Arabia) on Q. 1:6֊7. 113 4 MODERNISM AND ITS PARADIGMS Modernism and other labels. Maqăşid, or the Qur’an’s higher aims. Historical contextualisation and its sources. Tafsīr in the order of revelation. Reading the Qur'an in its chronological arrangement: Muhammad ‘Abid al-Jābirī (1935-2010, Morocco) on Q. 109 Abrogation (naskh) and its opponents. Chronology, context, semantics: Talip Özdeş (b. 1954, Turkey) on Q. 16:101. Semantics and the ‘literal meaning’. Literary exegesis. Thematic tafsīr (tafsīr mawdü 7). Tafsīr aì-Qur 'ān Ы ’l-Qur 'ãn. The
contested Sunna: from hadīth-bassd exegesis to Qur’änism. A Qur’änist approach: Ahmad ŞubhîManşür (b. 1949, Egypt/USA) on Q. 2:221. 125 125 128 131 134 136 141 143 150 151 153 154 155 158 5 IN DEFENCE OF A PERFECT SCRIPTURE: THE QUR’AN AS A HOLISTIC SYSTEM 172 Defending polygamy: Karıman Hamza (b. 1942, Egypt) on Q. 4:3. 172 Islamist Qur’anic interpretation. 181 The ‘system’ (nazm) and structure of the Qur’an.185 The sacralisation of the Qur’an’s canonical arrangement: ‘ Amr Khãlid on the structure of the Qur’an and the unity of sūras. 187 ՝ Amr Khãlid on Sūra al-Nisä’ (Q. 4).189 Science and the і jãz paradigm. 191 The scientific i'jaz·. Miracles of Quran on Q. 27:18. 197 6 THE GLOBAL QUR’AN IN A DIVERSE WORLD 202 Negotiating the boundaries of Islamicness through the Qur’an: Ali Adil Atalay ‘Vaktidolu’ (b. 1936, Turkey) on Q. 2:21. 202 Centre, periphery and hierarchies of language. 207
Nation states.210 State building: the Indonesian Ministry of Religion on Q. 12:54-5.214 Sunni and Shi‘i Islam.218 Sufism.223 Afemale Sufi shaykh: Cemâlnur Sargut (b. 1952, Turkey) on Q. 112. 225 New Islamic communities.229 The Ahmadiyya and the death of Jesus: Disputes over Q. 3:55. 231 7 CLASHES AND FAULT LINES 244 Gender, queemess and the Qur’an.244 Debates on same-sex marriage: Mun’im Sirry (b. 1973, Indonesia) on the story of Lot.247 Causes for conflict.257 Doubt versus certainty: Ahmad Khayrî al-'Umarï (b. 1970, Iraq) on Q. 21:51-56 and his critics.259 Postmodern uncertainties and subjective approaches.265 Subjectivity and Qur’anic interpretation in a Muslim intellectual’s blog: Hakan Turan (b. 1979, Germany) on Q. 5:51 . 269 EPILOGUE: THE QUR'AN, TEXTUAL INTERPRETATION AND AUTHORITY, OR: MAY
HUSBANDS BEAT THEIR WIVES? 284 Bibliography Index Index of Qur ‘anie Citations 296 316 323 |
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| title | Muslim Qurʼānic interpretation today media, genealogies and interpretive communities |
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| title_full | Muslim Qurʼānic interpretation today media, genealogies and interpretive communities Johanna Pink |
| title_fullStr | Muslim Qurʼānic interpretation today media, genealogies and interpretive communities Johanna Pink |
| title_full_unstemmed | Muslim Qurʼānic interpretation today media, genealogies and interpretive communities Johanna Pink |
| title_short | Muslim Qurʼānic interpretation today |
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