گنجینه مکتوب

SHII ISLAM: TEXTS AND STUDIES (SITS)
The book series, Shii Islam: Texts and Studies, published by Brill (Leiden), provides a scholarly forum for scholars specializing in all fields of Shii studies--Imami, Ismaili, Zaydi, and other trends in Shii thought throughout history. Taking an expansive view of the richly variegated Shii traditions in both thought and practice and their cultural and social contexts, the book series aims to make a distinctive contribution to current scholarship on Shiism and its integration into the broader field of Islamic studies. Shii Islam: Texts and Studies welcomes submissions of original studies on law, ḥadīth, Qurʾānic exegesis, philosophy, kalām, ritual and practices, classical and contemporary literature, and other aspects of the history of Shiism, including its mystical tradition, critical editions of classical and pre-modern texts, as well as collective volumes on Shii themes.
Editorial Board:
Rula Abisaab (McGill)
Mohammad Ali Amir-Moezzi (EPHE)
Hassan Ansari (IAS, Princeton)
Robert Gleave (Exeter)
Tahera Qutbuddin (Chicago)
Sabine Schmidtke (IAS, Princeton)

معرفی مولف و برخی اثار او
John Nawas is Professor of Arabic and Islamic Studies in the Department of Near Eastern Studies at the University of Leuven, Belgium. His research centers on the religio-political and social history of classical Islam, with a focus on the caliphate and on religious scholars. With Monique Bernards he has co-edited Patronate and Patronage in Early and Classical Islam (Brill, 2005), and is the editor of 'Abbasid Studies II (2010). He was Assistant Editor of the Encyclopaedia of the Qur'an (2002-6), is an Executive Editor of the Encyclopaedia of Islam, 3rd edition (2010-), and is a Director of the School of Abbasid Studies

Franklin Lewis posted in American Institute of Iranian Studies.
 

   
Franklin Lewis
August 19 at 6:46 PM
 
The Persian Heritage Foundation has given an endowment grant in the amount of $10 million to Columbia University to support the publications of the Encyclopaedia Iranica, the HIstory of Persian Literature project, a series on Persian Art, and a Persian text series. The grant was given to the Center for Iranian Studies at Columbia, which will be renamed as the Ehsan Yarshater Center for Iranian Studies, in honor of Professor Yarshater's more than 40 years of teaching at Columbia and his immense services to the field of Iranian Studies and its scholarly publications.
Ehsan Yarshater Center for Iranian Studies at Columbia University | Persian Heritage Foundation

An outcome of IRCICA’s series of studies on earliest copies of the Holy Quran, this book throws light on the characteristics of the partial copy which is preserved at Bibliothèque Nationale de France, Paris. Though there is no information as to its date, it is certainly one of the earliest having reached our time, even older than some of those that are attributed to the times of the third and the fourth caliphs. The meticulous analytical study, done by Dr. Tayyar Altıkulaç, an authoritative scholar in Quranic studies, examines its features as to script, orthography and other technical criteria and compares them with those of other earliest Quran copies. The analytical text begins by an account of the fragment’s journey to Paris and an acknowledgement of earlier work on it, particularly the printing of 56 folios of it (out of 79 in the same library and more elsewhere) by François Déroche and Sergio Noja Noseda in 1998. Follows a page-by-page examination of the copy. This the fifth study published by IRCICA in this series. It will be followed by a study on a very early copy of the Quran: the fragment found at Tubingen University Library, Germany.
Not only with its findings and scholarly observations but also with its methodology and coverage, this work is a valuable contribution to studies on the history of the dissemination of the Quran across the world.

GOD AND MAN IN THE QUR'AN

Semantics of the Qur'anic Weltanschauung

TOSHIHIKO IZUTSU...

@erfaneeslami1

Volume I: Gender and the Ethical Subject

Part 1: Foundational Texts, Legal Practices

1. Asma Barlas, ‘The Qur'an and Hermeneutics: Reading the Qur'an's Opposition to Patriarchy’, Journal of Qur'anic Studies 3, 2001, 15-38.

2. Amina Wadud, ‘Qur'ān, Gender and Interpretive Possibilities’, Hawwa, 2, 3, 2004, 316-336.

3. Sa’diyya Shaikh, ‘In Search of al-Insān: Sufism, Islamic Law, and Gender’, Journal of the American Academy of Religion, 77, 4, 2009, 781-822.

4. Kecia Ali, ‘If You Have Touched Women: Female Bodies and Male Agency in the Qur'an’, Sexual Ethics and Islam: Feminist Reflections on Qur'an, Hadith, and Jurisprudence (Oneworld Publications, 2006), pp. 112-134.

5. Scott C. Lucas, ‘"Perhaps You Only Kissed Her?" A Contrapuntal Reading of the Penalties for Illicit Sex in the Sunni Hadith Literature’, Journal of Religious Ethics, 39, 3, 2011, 399-415.

6. Judith Tucker, ‘Woman and Man as Divorced: Asserting Rights’, Women, Family, and Gender in Islamic law, Vol. 3 (Cambridge: Cambridge University Press, 2008), pp. 84-132.

Scott Alexander’s interest in Islam dates back to the early 1980s, when he was both witnessing the events of the Islamist revolution in Iran, and concentrating in comparative religion as an undergraduate at Harvard. After graduating magna cum laude from Harvard, Scott went on to Columbia University in New York where he earned the M.A. and Ph.D. in the history of religions, with a concentration in Islamic studies. From 1986 to 1990, Scott taught courses on Islam and the history of religions at Columbia, Fordham, and Princeton University, and in 1991 he took a position on the religious studies faculty of Indiana University in Bloomington where he taught as an assistant professor of Islamic studies from 1993 to 2000.

Scott is the author of a number of articles on Islamic history and religion and Christian-Muslim Relations published in scholarly journals, edited collections, and encyclopedias such as the Encyclopedia of the Modern Middle East (Macmillan, 1996) and the Encyclopedia of the Qur’an (E.J. Brill, 2001-2005). He has also authored many online blog posts and op-ed essays addressing issues of Islamophobia, and has been featured in a number of videos such as the Knowing and Loving Our Neighbors of Other Faiths series (Work of the People, 2010). His most recent scholarlyresearch focuses on the role of triumphalism in Christian-Muslim Relations and deals with the inherent contradiction between religious claims to universal truth and the religiously motivated desire to impose this truth on others as a means of political and cultural domination.

In addition to sitting on the editorial board of The Journal of Islamic Law and Culture, Scott is a regular consultant on Catholic-Muslim relations for the United States Conference of Catholic Bishops. He also is a member of the advisory boards for the Martin Marty Center for the Advanced Study of Religion at the University of Chicago, the Lake Institute on Faith and Giving at the Indiana University School of Philanthropy, and the Alliance for Shared Values (New York City), the Niagara Foundation (Chicago) and the Antalya Kültürlerarası Diyalog Merkezi (Antalya, Turkey).

Scott lives in the Hyde Park neighborhood of Chicago where he is a member of the parish family of the Church of St. Thomas the Apostle. He is the proud father of Myles “Chitriman” Alexander, a rising professional triathlete, and is married to Karen Lewis Alexander, currently vice president for development at the Chicago Symphony Orchestra Association.

معرفی مولف و برخی اثار او
John Nawas is Professor of Arabic and Islamic Studies in the Department of Near Eastern Studies at the University of Leuven, Belgium. His research centers on the religio-political and social history of classical Islam, with a focus on the caliphate and on religious scholars. With Monique Bernards he has co-edited Patronate and Patronage in Early and Classical Islam (Brill, 2005), and is the editor of 'Abbasid Studies II (2010). He was Assistant Editor of the Encyclopaedia of the Qur'an (2002-6), is an Executive Editor of the Encyclopaedia of Islam, 3rd edition (2010-), and is a Director of the School of Abbasid Studies

The Sanaa Palimpsest: The Transmission of the Qur'an in the First Centuries AH provides a new annotated edition of the two layers of the "Sanaa Palimpsest," one of the oldest Qur'an manuscripts yet discovered. It features a critical introduction that offers new hypotheses concerning the transmission of the Qur'an during the first centuries of Islam. The palimpsest contains two superimposed Qur'anic texts within two layers of writing, on thirty-eight leaves of parchment collectively numbered MS 01.27-1 in the Dar al-Makhtutat, Sanaa, Yemen. The palimpsest's lower text, which has been dated to the first century of Islam (seventh century CE), was subsequently erased and the parchment was later reused for writing another Qur'anic text, which remains visible in natural light. This upper text is thought to date from the second century of Islam (eighth century CE). The two layers were imaged in 2007 by a French-Italian mission.

فهرست کتاب…



The Oxford Handbook of Qur'anic Studies

Edited by Mustafa Shah and M. A. S. Abdel Haleem

Oxford Handbooks

Table of Contents

List of Illustrations
List of contributors
Introduction, Mustafa Shah and Muhammad Abdel Haleem
Part I: The State of Qur'anic Studies
1: Academic Scholarship and the Qur'an, Andrew Rippin
2: Modern Developments in Qur'anic Studies, Oliver Leaman
3: Islamic Origins and the Qur'an, Herbert Berg
4: Qur'anic Studies: Bibliographical Survey, Anna Akasoy
Part II: The Historical Setting of the Qur'an
5: Late Antique Near Eastern Context: Social and Religious Aspects, Muntasir F. al-Hamad and John F. Healey
6: Arabian Context of the Qur'an: History and the Text, Harry Munt
7: The Linguistic Landscape of pre-Islamic Arabia: Context for the Qur'an, Ahmad Al-Jallad
8: Qur'anic Exempla and Late Antique Narratives, Marianna Klar
9: The Qur'an and Judaism, Reuven Firestone
10: The Qur'an and Christianity, Neal Robinson
Part III: The Qur'an: Textual Transmission, Codification, Manuscripts, Inscriptions and Printed Editions
11: The Manuscript and Archaeological Traditions: Physical Evidence, François Déroche
12: The Form of the Qur'an: Historical Contours, Yasin Dutton
13: The Corpus of Qur'anic Readings (qirā'āt): History, Synthesis and Authentication, Mustafa Shah
14: Glorifying God's Word: Manuscripts of the Qur'an, Sheila S. Blair
15: Inscribing God's Word: Qur'anic texts on Architecture, Objects, and Other Solid Supports, Sheila S. Blair
16: A History of Printed Editions of the Qur'an, Efim A. Rezvan

@Ganjinemaktoob

Part IV: Structural and Literary Dimensions of the Qur'an
17: Language of the Qur'an, A. H. Mathias Zahniser
18: Vocabulary of the Qur'an: Meaning in Context, Mustafa Shah
19: Qur'anic Syntax, Michel Cuypers
20: Rhetorical Devices and Stylistic Features of Qur'anic Grammar, Muhammad Abdel Haleem
21: Inner-Qur'anic Chronology, Nicolai Sinai
22: The Structure of the Qur'an: The Inner Dynamic of the Sūra, Mustansir Mir
23: Discussions of Qur'anic Inimitability: The Theological Nexus, Ayman A. El-Desouky
24: The Qur'an and the Arabic Medieval Literary Tradition, Geert Jan van Gelder
25: The Qur'an and Arabic Poetry, Stefan Sperl
Part V: Topics and Themes of the Qur'an
26: Revelation and Prophecy in the Qur'an, Ulrika M:artensson
27: Doctrine and Dogma in the Qur'an, Stephen Burge
28: Law and the Qur'an, Joseph Lowry
29: Qur'anic Ethics, Ebrahim Moosa
30: Eschatology and the Qur'an, Sebastian Günther
31: Prophets and Personalities of the Qur'an, Anthony H. Johns
32: Politics and the Qur'an, Stefan Wild
33: Jihad and the Qur'an: Classical and Modern Interpretations, Asma Afsaruddin
34: Women and the Qur'an, Asma Afsaruddin
Part VI: The Qur an in Context: Translation and Culture
35: Translations of the Quraan: Western Languages
36: Translations of the Qur an: Islamicate Languages, M. Brett Wilson
37: Presenting the Qur'an Out of Context, Muhammad Abdel Haleem
38: Popular Culture and the Qur an: Classical and Modern Contexts, Bruce Lawrence
39: The Western Literary Tradition and the Qur an: an Overview, Jeffrey Einboden
@Ganjinemaktoob

Creating the Qur’an presents the first systematic historical-critical study of the Qur’an’s origins, drawing on methods and perspectives commonly used to study other scriptural traditions. Demonstrating in detail that the Islamic tradition relates not a single attested account of the holy text’s formation, Stephen J. Shoemaker shows how the Qur’an preserves a surprisingly diverse array of memories regarding the text’s early history and its canonization. To this he adds perspectives from radiocarbon dating of manuscripts, the linguistic history of Arabic, the social and cultural history of late ancient Arabia, and the limitations of human memory and oral transmission, as well as various peculiarities of the Qur’anic text itself. Considering all the relevant data to present the most comprehensive and convincing examination of the origin and evolution of the Qur’an available, Shoemaker concludes that the canonical text of the Qur’an was most likely produced only around the turn of the eighth century.

Why hasn’t Imam Ali peace be with him been mentioned in the Qur’an?

Concise answer

One should be aware that although the imam’s names,) especially Imam Ali’s haven’t been mentioned in the Qur’an, nevertheless, their names,) especially Imam Ali’s (,can be found in the Prophet’s sayings. One very good example is the hadith of Ghadir which is considered the official announcement of the appointment of Imam Ali as successor to Prophet Muhammad peace be with him after his decease. This hadith sanadwise (its chain of narrators) is mutawatir (meaning that the number of narrators narrating it is so high that one becomes sure that the hadith is authentic and that all of the narrators can’t be lying or can’t be mistaken in their narration), and concerning its content and meaning, contains clear evidence on Imam Ali being Imam.

Moreover, Qur’an itself has spoken about Imam Ali peace be with him. The most important verse that has spoken about him, is verse 55 of Surah Ma’idah which says: “Only Allah is your Waliyy (one who is in charge of everything) and His apostle and those who believe, those who establish prayer and pay the poor-rate while bowing down in rokoo’.
”It has been stated in both Shia and Sunni history, tafsir and hadith books that this verse was revealed when Imam Ali gave his valuable ring as charity to a needy person while bowing down in Rukoo’. This verse is only talking about Imam Ali and no one else is meant by this verse. So, although Imam Ali’s name hasn’t been mentioned in the Qur’an, yet he has clearly been spoken of in it.

There are at least two reasons why Imam Ali’s name hasn’t been mentioned in the Qur’an. First, because the Qur’an usually expresses general matters and instructions, and doesn’t get very specific.

For example, Imam Sadiq peace be with him was asked why the imams haven’t been named in the Qur’an. He answered that concerning wilayah (religious authorithy), the Qur’an has acted the same way that it has regarding salat, zakat, and hajj. The Qur’an hasn’t been very specific on how to perform these acts, and has only said that they have to be done. The Prophet is the one who has thoroughly explained how these acts must be performed. In the same way, the Prophet has become very detailed in relation to those succeeding him, without any need for them to be explicitly named in the Qur’an. The second of many reasons for the above-mentioned issue is that since wilayah was a controversial issue, and there were big chances that others would disagree with it, it was much better and safer for the Qur’an to express it implicitly so that it wouldn’t cause them to go against the Qur’an and Islam itself! It’s very clear that this isn’t to the benefit of the Muslim Ummah and is a good reason for not mentioning the names of the imams in the Qur’an. In other words, if the appointment of Imam Ali as successor was to be clearly mentioned in a verse of the Qur’an, there was a possibility that those who opposed it would somehow falsify or get rid of the verse in order to destroy all of the evidence showing that he is the true successor to the Prophet.
As a result, Islam would lose its value as the final religion for mankind in addition to the Qur’an losing its value as an eternal divine book. Moreover, the Qur’an says: “Surely we have revealed the Reminder (the Qur’an), and We will most surely be its guardian.” One of the ways of protecting the Qur’an is to naturally and very normally block the reasons that might provoke falsification and hostility towards it and not let them even come up in the first place. Consequently, two things take place. Firstly, the Qur’an doesn’t clearly mention Imam Ali. Secondly, the verses regarding his religious authority such as Ayah Tabligh which is the official announcement of his appointment to being successor, and Ayah Tathir which has to do with the infallibility of the imams, are all located in between verses that don’t have anything to do with these subjects so that the Quran stays protected throughout history, and no one thinks about falsifying it because of the truth it is

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃✨
💠💠💠💠﷽💠💠💠💠💠💠

The Three Distinguishing
Characteristics of the Qur'an

Shahīd Mortadha Motahhari
Translated by Mahliqa Qarāī.

Our study of the Qur'an acquaints us with three distinguishing characteristics of this Godly book.

💢 The first 💢
Distinguishing characteristic is the absolute authenticity of its source. That is, without the slightest need of any comparison between the oldest manuscripts, it is evident that what we recite as the verses of the Qur'an, are exactly the same words presented before the world by Muhammad ibn 'Abd-Allah (peace be with him and his progeny).

💢 The second 💢
Characteristic feature of the Qur'an is the quality of its contents: its teachings are genuinely original and have not been adopted or plagiarized. It is the duty of an analytical study to prove this fact.

💢 The third 💢
Characteristic of the Qur'an is its Divine identity: its teachings have been delivered to the Prophet from a world that transcends his thought and mind. The Prophet (peace be with him and his progeny) was only a recipient of this revelation and message.

This is the result that we obtain from the study of the sources and roots of the Qur'an.

But the study of the sources of the Qur'an, and confirmation of its originality, depend upon the analytical study. So I resolve to open this discussion with the analytical study of the Qur'an.

We shall first see what is the subject matter of the Qur'an, what kind of problems are discussed in it, what type of problems have been given priority, and in what manner those subjects are presented in it.

If we are successful in our critical analysis, and acquire a sufficient understanding of the Qur'anic teachings, it will bring us to an acknowledgment of its principal aspect, which is the Divine aspect of the Qur'an, the quality of its being a Divine miracle.

Al-Tawheed (journal), vol. 1, no. 1-3 Moharram- Rajab 1404 AH.

@AbodeofWisdom
💢 💢 💢 💢 💢 💢 💢 💢 💢 💢 💢

The thousands of volumes that Muslim scholars have devoted to qur'anic interpretation and to the linguistic, rhetorical and narrative analysis of the text are sufficient to create entire libraries of qur'anic studies. Drawing upon a rich scholarly heritage, Brill's "Encyclopaedia of the Qur'an" (EQ) combines alphabetically-arranged articles about the contents of the Qur'an. It is an encyclopaedic dictionary of qur'anic terms, concepts, personalities, place names, cultural history and exegesis extended with essays on the most important themes and subjects within qur'anic studies. With nearly 1000 entries in 5 volumes, the "EQ" is the first comprehensive, multi-volume reference work on the Qur'an to appear in a Western language.