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Elmir, Mouna. "M. A. Abdel Haleem’s Approach in Translating Qur’anic Verses of War: A Critical Discourse Analysis." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/19792.
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Various translations of the Qur’an have been produced by Muslims and non-Muslims. These translators have applied different strategies to produce informative and faithfully translated versions of the Qur’an, understood by people from different social and educational backgrounds. The significance of maintaining the religious aspects of the Qur’an is reflected in the misconceptions of many verses in the Qur’an to date. To this end, the main argument that generates the research questions of this study is whether the contextual meaning of the twenty verses concerning war are clearly explained in Qur’an translations, and to what extent the translator is responsible for any misconceptions. Having investigated several Qur’an translations and identified different strategies adopted by translators, the present study critically analyses one of the most influential and contemporary translations: M. A. S. Abdel Haleem’s translation (2010). This study analyses the English equivalents given by Abdel Haleem to the twenty verses concerning war from a Critical Discourse Analysis (CDA) perspective. This analysis is conducted at micro and macro levels. At the micro level, textual analysis is undertaken to pinpoint the lexical choices and translation strategies adopted by Abdel Haleem by drawing on Vinay and Darbelnet’s (1995) method of textual analysis in translation, and Nida’s (1964) translation theory. At the macro-level, the three-dimensional framework of Fairclough (text, discourse and context) has been used to answer the research questions from a CDA perspective. The textual analysis found Abdel Haleem’s application of grammatical–syntactical structures most conventional to the function of the target text, simple language, explanatory footnotes and informative language, reveal his intention to eliminate misconceptions and educate Western readers. However, the contextual analysis clarified Abdel Haleem’s motivations to produce this translation were based on his view that an Arab Muslims is more capable and responsible of spreading the teachings of Islam, because of his socio-cultural background. The analysis also showed socio-cultural and political ideology played a significant role in the way he translated the verses concerning war. For instance, Abdel Haleem employed the free translation strategies of modulation, adaptation and transposition in the translation of these verses because of his vast understanding of the Qur’anic language as an Arab who gained his higher degrees in Egypt. Then, by living in the West with great interaction with mainstream society, he was able to draw an intersection between the traditional and modern interpretations of the message of the Qur’an, in a manner that suited the needs of Muslims in a contemporary world. Being an academic and scholar in his field, he was aware of the significance of having a translation of the Qur’an that is easily understood by the majority in the Western society to serve as an effective tool to enhance interfaith understanding.
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Bhutta, Sohaib Saeed. "Intraquranic hermeneutics : theories and methods in Tafsir of the Qur'an through the Qur'an." Thesis, SOAS, University of London, 2018. http://eprints.soas.ac.uk/30286/.
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Islamic hermeneutical works commonly state that "the Qur'an explains itself", and scholars inside and outside the tradition have tended to note and/or adopt this intratextual approach to interpretation. Most famously articulated by Ibn Taymiyya, the principle remains in need of interrogation and elaboration. More broadly, the study of Quranic hermeneutics (usul al-tafsir) is receiving fresh attention both in Western academia and in Muslim confessional scholarship. This study is designed to contribute to these developments and the wider concerns of Tafsir Studies. The research examines the extent to which the process of "tafsir of the Qur'an through the Qur'an" (TQQ) has been elaborated in theory and how it has manifested in exegetical practice. The latter is achieved through an extensive case study which compares the approaches and conclusions of a range of exegetes, particularly those whose projects were based solely or primarily upon TQQ. Following these descriptive chapters, the remainder of the thesis works towards a constructive account of TQQ of benefit to any interpreter of the Qur'an, drawn mainly from 'ulum al-Qur'an literature. The theoretical underpinnings of the endeavour are explored in the light of four 'principles', along with classical theories (such as contextual revelation, abrogation) which could present a challenge to the very possibility of intraquranic exegesis. The final chapter draws upon broader genres of literature on the Qur'an which shed light on TQQ processes and practices. Throughout these explorations of theory, method and practical application, a number of core issues and tensions come to light - such as objectivity vs. subjectivity, reductionism vs. pluralism, and the relative authority and value of this form of exegesis in the broader field of tafsir.
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El-Awa, Salwa Mohamed Selim. "Textual relations in the Qur'an." Thesis, SOAS, University of London, 2002. http://eprints.soas.ac.uk/29556/.
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This is a study of textual relations in the Qur'an which explores the possibility of looking differently at the relations holding between the variety of topics that are usually encountered in the long Qur'anic suras. It adopts principles from linguistic and pragmatic theory, and attempts to explain textual relations in accordance with those principles. The main argument of the thesis is that the study of textual relations may be based on a search not necessarily for unity of theme, but rather for whatever types of relations do exist, how they work, and what linguistic tools can be used in directing the reader towards understanding them. The study is divided into an introduction and five chapters. In the first chapter I discuss the development of the view of textual relations in the field of Qur'anic studies and suggest the need for a new methodology that is more systematic and more theoretically guided. In the second chapter I explain the theoretical framework adopted and its implications for the study of the Qur'an, with particular focus on the role of context in understanding text and textual relations. The third and fourth chapters are devoted to analyzing two sample suras from the Qur'an and discussion of their problematic textual relations in the light of the linguistics and pragmatics of their texts. The discussion of the two sample suras covers many aspects of textual relations that are encountered elsewhere in the Qur'an, and the findings of the analysis are used to propose a generalized solution of the problem and a methodology and guiding mechanisms for further applications. The fifth and final chapter draws conclusions from the study and considers the implications of this research for tafsir in general and in understanding the structure of information and textual relations in the Qur'an in particular.
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Moulana, Sultana Jesmine. "SYNERGY: GAME DESIGN + QUR'AN MEMORIZATION." VCU Scholars Compass, 2017. https://scholarscompass.vcu.edu/etd/5199.
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The rise of digital technology has transformed nearly every part of our daily lives, including the way we learn and memorize. Such transformations raise interesting questions for one of the most long-standing and demanding memorization tasks in the world: the memorization of the Islamic holy book, The Qur’an. For Muslims, The Qur’an is a timeless, sacred text, cradling within its covers many profound images, stories, and parables. Despite rigorous research in the fields of game design and memorization techniques, very little work has been done in combining these two areas of research to create a game-based memorization experience of The Quran. This thesis synthesizes game design elements with existing memorization techniques to foster a more engaging, enriching, and inspiring Qur’an memorization experience.
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Sesanti, Andiswa Theodora. "Translating the Arabic Qur’an into isiXhosa." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80138.
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Thesis (MPhil)--Stellenbosch University, 2013.ENGLISH ABSTRACT: This study investigates the feasibility of translating the Arabic Qur’an into isiXhosa. The Qur’an has not yet been translated into isiXhosa and Xhosa-speaking Muslims who are unable to read and understand Arabic are facing a void in practising their faith. Xhosa-speaking Muslims also pray in a language that they do not understand and this robs them of close contact with the Almighty and as a result, the number of Muslims who speak isiXhosa does not increase. Through literature reviews and interviews it has been found that there is a great need for Muslims, who are target language speakers, to be able to communicate with Allah in their mother tongue, isiXhosa. Furthermore the study indicated that isiXhosa-speaking Muslims who, years ago, have converted to Islam are still struggling with the Arabic language. This study also investigates the view that the Arabic Qur’an cannot be translated into other languages because the Qur’an is the word of God delivered in Arabic to Prophet Muhammad (PBUH). This view is not based upon the assumption that an Arabic Qur’an is untranslatable, but rather on the views of some Arabic scholars. There are also fears that meaning will be lost when the Qur’an is translated. However, the study showed that when translating the Qur’an, one is not seeking to translate only the meaning but also the message of the Qur’an. A conclusion was reached that all human beings, thus all nations and languages, are created by Allah. Therefore, it is acceptable for human beings to communicate and listen to Allah’s message in their own language. This study suggests that culture and language are inseparable and that both must be taken into consideration when translating. The Qur’an has already been translated into other languages and the translations are used without any problems, for example into English and KiSwahili. The Qur’an is available in other African languages as well. Therefore, this study suggests that the Qur’an can be translated into isiXhosa. The linguistic challenges can be addressed in the target language by a body consisting of translators of laypersons, translation experts and linguists specialising in both Xhosa and Arabic. However, the study shows that the title of the Xhosa Qur’an should indicate that the Qur’an is a translated text.
AFRIKAANSE OPSOMMING: Die studie ondersoek die vertaling van die Arabiese Koran na Xhosa. Die Koran is nie tans in Xhosa beskikbaar nie en Xhosa-sprekende Moslems wat nie Arabies magtig is nie, ervaar dit as ’n struikelblok in die beoefening van hul geloof. Xhosa-sprekende Moslems bid ook in Arabies, selfs al verstaan hulle nie die taal nie. Dit beroof hulle van noue kontak met die Almagtige en veroorsaak dat die Moslem-geloof nie by Xhosa-sprekers in townships inslag vind nie. Aan die hand van ’n literatuurstudie en onderhoude is bevind dat daar ’n groot behoefte onder Xhosa-sprekende Moslems is om in hul moedertaal met Allah te kommunikeer. Die studie het ook getoon dat Xhosa-sprekende Moslems wat hulle reeds jare gelede tot die Islam bekeer het, steeds met die Arabiese taal worstel. Die studie ondersoek ook die siening dat die Koran nie vertaal mag word nie, omdat die Woord van God in Arabies aan die profeet Mohammed (mag vrede oor hom heers) geopenbaar is. Dié siening berus nie op die aanname dat die Koran onvertaalbaar is nie, maar eerder op die uitsprake van Arabiese geleerdes. Daar word ook gevrees dat die Koran se betekenis verlore sal gaan tydens die vertaalproses. Die studie toon egter dat die vertaling van die Koran sal fokus op die oordrag van die boodskap en nie net die betekenis van woorde nie. Die gevolgtrekking van die ondersoek is dat alle mense, en dus alle volke en tale, deur Allah geskep is. Dit is dus aanvaarbaar vir mense om Allah se boodskap in hul eie taal te kommunikeer en aan te hoor. Die studie kom tot die gevolgtrekking dat taal en kultuur onskeidbaar is en dat albei in ag geneem moet word tydens die vertaalproses. Die Koran is reeds in ander tale vertaal en word sonder enige probleme gebruik, byvoorbeeld in Engels en Swahili. Die Koran is ook in ander Afrika-tale beskikbaar. Die studie bevind dus dat die Koran ook in Xhosa vertaal kan word. Die taalkundige uitdagings kan in die doeltaal hanteer word deur ’n vertaalspan wat bestaan uit leke, opgeleide vertalers en taalkundiges wat spesialiseer in Xhosa en Arabies. Die studie toon egter dat die titel van die Xhosa Koran moet aandui dat dit ’n vertaalde teks is.
I-ABSTRAKTHI: Olu phando luphande ukuba nako kokuguqulelwa esiXhoseni kweKurani yesi-Arabhu. Uphando lubangelwe kukuba kungekho Kurani iguqulelwe esiXhoseni okwangoku kwaye kuqwalaseleke ukuba aMaslamsi athetha isiXhosa, angayiqondiyo nangaluvayo ulwimi lwesi-Arabhu, nokuba afundile okanye awafundanga, ajongene nomngeni wokuba nokungoneliseki kwinkolo yabo. Inyaniso yokuba kufuneka athandaze ngolwimi angaluqondiyo, ibenza bangakwazi ukufikelela kuQamata kwaye ngenxa yoko, inani laMaslamsi alandi kwiilokishi apho aMaslamsi athetha isiXhosa. Uphando, ngokuphonononga iincwadi nangokubamba udliwano-ndlebe, lufumanise ukuba kukhona isikhalo esikhulu esisuka kuMaslamsi athetha ulwimi okujoliswe kulo ukuze akwazi ukunxibelelana noQamata ngolwimi aluqonda ngcono, olusisiXhosa. Uphando lubonise ukuba aMaslamsi athetha isiXhosa awaguqukelanga kwinkolo ye-Islamu kutsha nje kwaye umzabalazo wolwimi kudala uqhubeka. Uphando luxoxe ngoluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuze iguqulelwe kwezinye iilwimi njengoko iKurani ililizwi likaQamata eladluliswa ngolwimi lwesi-Arabhu kuMprofeti uMuhammada (uxolo malube naye). Uphando lungqine ukuba uluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuguqulelwa kwezinye iilwimi alusekelwanga ekungaguqulweni kombhalo kodwa kwizimvo zezifundiswa zama-Arabhu. Uphando kananjalo luxoxe ngomba wokuba uloyiko lokuguqulela iKurani yolwimi lwesi-Arabhu kwezinye iilwimi lubangelwa yinyaniso yokuba xa kuguqulelwa, kuye kubekho ukulahleka nokulahlekwa kwentsingiselo pha naphaya. Uphando slubonise ukuba xa kuguqulelwa iKurani, ubani akasobe efuna ukuguqulela intsingiselo kodwa umyalezo weKurani. Uphando lufikelele kwisigqibo sokuba abantu bazizidalwa zikaQamata kwaye badalwe bazizizwe ngezizwe nokuba bathethe iilwimi ngeelwimi. Ngoko ke, kwamkelekile ukuba abantu banxibelelane ze bamamele umyalelo kaQamata kulwimi olulolwabo. Uphando lufikelela esigqibeni sokuba inkcubeko nolwimi azohlukani kwaye ngexesha lokuguqulela, zombini (inkcubeko nolwimi) kufuneka zibe ziyaqwalaselwa. Uphando lubonise ukuba iKurani yaguqulelwa kwezinye iilwimi kwaye iinguqulelo zisetyenziswa ngaphandle kwengxaki. Imizekelo yeenguqulelo ziiKurani kwisiNgesi nakwisiSwahili. Uphando lubonise kananjalo ukuba zikhona ezinye iinguqulelo zeKurani kwiilwimi zase-Afrika. Ngoko ke, uphando lufikelele kwisigqibo sokuba iKurani ingaguqulelwa kulwmi lwesiXhosa kwaye nayiphina imingeni yenzululwazi yolwimi engathi ivele ingasonjululwa kulwimi ekujoliswe kulo luphando, ukuba kunokuthi umntu ongathi aguqulele ingabi nguye nawuphi na umntu ontetho isisiXhosa owazi ulwimi lwesi-Arabhu kwaye eliSlamsi, koko ibe yibhodi yokuguqulela eya kuthi ibe nabantu abohlukeneyo ngokwamanqanaba abo, ukusuka kulowo ungafundanga, iincutshe zokuguqulela, iingcali zolwimi kwiilwimi zombini. Nangona kunjalo, kuphando kuye kwaqwalaselwa ukuba iKurani eguqulelweyo ayinakubizwa ngokuba yiKurani kodwa mayibizwe ngegama elibonisa nelicebisa ukuba umbhalo lowo yinguqulelo.
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Shad, Tabasam Jamal. "Geographical science and the Holy Qur'an : an experimental study of physical and agricultural geography in the Holy Qur'an." Thesis, University of Glasgow, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301342.
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Rayyan, Mohammad Rashid. "Qur'an and the Polical Discource of Modernity." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497484.
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It was claimed that modernity is the sole approach for advancement and progress in the Muslim world. And it was claimed also that the exclusive way to modernity is secularism. Therefore, to secularise the Muslim world is a precondition for achieving progress it the Muslim world. It is claimed religion, as it was in the West, is the barrier in the face of progress therefore it is necessary to get rid of religion to achieve this progress. The thesis aims to investigate the validity of these claims and whether it is possible to apply modernity in the Muslim world out of its historical background and without considering the differences between the two contexts. As religion and tradition is deeply rooted in the intellectual thoughts of Muslims, the modernising process requires a new interpretation of the religious foundational texts i. e. the Qur'an and the Sunnah. It also requires a reinterpretation of the entire history of Islam and to be modified to suit modernity. This new interpretation depends on new western methodologies of interpretation. One of the aims of this study is to have a critical analysis of these claims and to investigate the possibility of new readings of the Qur'än in the light of the Western methodologies.
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Brockett, Adrian Alan. "Studies in two transmissions of the Qur'an." Thesis, University of St Andrews, 1985. http://hdl.handle.net/10023/2770.
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Two transmissions of the Qur'an can be found in printed copies today. One stems from Kufa and the other from Medina. They are more commonly called by the names of their respective second-century transmitters, Hafs and 'Wars. This thesis examines the relationship between these two transmissions, as exemplified in the first five suras. The Hafs transmission is found in printed Qur'an copies from all but West and North-West Africa, which employ the War transmission. The Hafs transmission is therefore the transmission found in the vast majority of printed copies of the Qur'an, and printed copies of the 'Wars transmission are rare in comparison. There is no doubt that copies according to other transmissions have existed as well, but none has apparently been printed. The Basrans al—Xalil and Sibawayhi, for instance, had texts that differed in places from both the Hafs and 'Wars transmissions. And the existence of manuscripts according to the Basran reading-system of abu 'Amr by way of al—Duri has been testified in the Sudan this century. The Qur'an according to this last transmission has in fact been printed at the head and side of the pages of editions of al—Zamaxari's commentary a1—Kaf, but these are not considered by Muslims as Qur'an copies proper. They are type-set and have occasional misprints, and at times do not tally with data on the reading-system of abu 'Amr given in works on Qur'an readings. Qur'an copies according to transmissions such as these or others might therefore still exist in manuscript, but would not readily be consultable. So it would be of use to document differences between those transmissions that actually are available in print. On a general level, this provides a step towards a critical apparatus of the Qur'an, and on a more specific one, it provides the data for this thesis.
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Fadzil, Ammar. "The concept of Hukm in the Qur'an." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/22198.
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This study is about the concept of Hukm in the Qur'an. It follows a thematic method of analysis, collecting the occurrences of the root H-k-m in the Qur'an. Its concern is to explore the meanings of the root H-k-m and its derivatives as they occur in the Qur'an. The thesis consists of two parts, based on the two main meanings of the word Hukm. Part One, which consists of two chapters, discusses the meaning of Hukm as judgement. Chapter One focuses on judgement by God, while Chapter Two centres on judgement by others. Part Two consists of one chapter (Chapter Three) and aims at exploring the concept of wisdom as signified by derivatives of the root H-k-m. The thesis also gives consideration to other elements displayed by the occurrences of the root H-k-m. It aims to collect scattered information and build up a picture of the meanings of the word Hukm and their interrelationship with the other terms in the Qur'an. The thesis is thus a contribution towards solving the ambiguities in classical exegesis with regard to the meanings of the word Hukm, as well as correcting misunderstandings of the implications of this term in some modern scholarship.
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Naysābūrī, Maḥmūd ibn Abī al-Ḥasan Qāsimī Ḥanīf ibn Ḥasan. "Ījāz al-bayān ʻan maʻānī al-Qurʼān." Bayrūt : Dār al-Gharb al-Islāmī, 1995. http://books.google.com/books?id=tFgxAAAAMAAJ.
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Barbezat, Edward F. "The Figure of Mosas in the Qur'an." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108786.
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This thesis attempts to answer the following questions: 1) In what context do the Mosaic narratives occur? 2) What is the role of Moses? 3) How does the figure of Moses function? 4) To what extent is Moses a "model" for the Prophet Muhammad? The figure of Moses grows to such importance because the narratives well suited the situations in which the Prophet Muhammad and his followers found themselves. Was Moses a "model" or was he, as some Western scholars say, "Made in Muhammad's image"? A study of the relevant materials reveals certain parallels between the situation and mission of the Prophet Muhammad and Moses i.e., Monotheism, the religio-political dimension, gatherlng of a community and, the Exodus and the Hijrah, dealing with opposition and transmission of a revelation. [...]Cette thèse essaie de répondre aux questions suivantes: 1. Dans quels contextes les récits se développent-ils? 2. Quel est le rôle de Moise? 3. Comment se dégage l'image de Moïse? 4. Jusqu'à quel point Moïse sert-il de "modèle" au Prophète Muhammad? La dimension de la figure de Moise croît progressivement parce que les situations vécues par le Prophète Muhammad et la nouvelle communauté musulmane, ont engendré des récits appropriés. Moise était-il un "modèle" ou a-t-il été "créé à l'image de Muhammad?" L'étude des passages pertinents révèle certains parallèles entre la situation et la mission du Prophète Muhammad et celles de Moise: le monothéisme; la dimension religio-politique; l'Exode, l'Hijrah et le rassemblement d'une communauté; le traitement envers les opposants et la transmission d'une révélation. [...]
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Dutton, Yasin S. "Malik's use of the Qur'an in the Muwatta'." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335911.
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Birnstiel, Daniel. "Selected features of Arabic syntax in the Qurʼān." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609714.
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Rahab, Nadia. "Translating the Qur'an into English : problems of discourse." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/20743.
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This thesis investigates the problems of discourse in translating the Qu'ran into English. More specifically, it focuses on the discovery and analysis of problems relating to the macro-textual level and occurring in both stages of the translation process i.e. source-text analysis and transfer. Source-text analysis problems encountered by the Qu'ran translator are extracted from the processing of the source-text. Transfer problems, on the other hand, are isolated via (a) the comparison of eight English translations with the original text; (b) the identification and analysis of 'shifts of translation' displayed in the target text(s); (c) the isolation of the transfer problems per se from the shifts. Proceeding on these bases, the research examines the discourse problems: 1. problems caused by the structure (or internal organization) of the Qu'ranic text; 2. problems relating to texture in the text of the Qu'ran and considered firstly in terms of cohesion and, secondly, coherence. Cohesion problems are investigated at the level of the two cohesive relations: inter-sentential connection and pronominal reference. Coherence problems focus on the problem relating to the use of implicit information in the text of the Qu'ran. The problems confronted by the Qu'ran translator at the level of discourse have received little attention from researchers in the field. The present research attempts to remedy this neglect and to pave the way for adequate strategies to deal with such problems.
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Calabria, Michael. "'The foremost of believers' : the Egyptians in the Qur'an, Islamic exegesis, and extra-canonical texts." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18195.
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From the perspective of the Hebrew Bible the Egyptians represented the quintessential 'other' to the Israelites - lascivious, idolatrous, tyrannical, hostile and murderous. The biblical characterization of the Egyptians may be explained by the historical context in which early Israel emerged, a context in which Egypt represented a political, military and cultural threat to Israel's survival and distinctiveness, and in which the Israelites came to regard themselves as a covenanted people, in a unique and exclusive relationship with their God. This biblical perspective was inherited to some extent by the early Christian community, which according to the apostle Paul has been grafted into Israel's salvation history, and thus continued to associate the Egyptians with idolatry and base morality. The Islamic assessment of the ancient Egyptians, as presented particularly by the Qur'an, extra-canonical works and commentaries, and how it compares to biblical and extra-biblical views, is the subject of this study. Drawing on distinctions of covenanted and missionary identities as described in Anthony Smith's Chosen Peoples (2003), this thesis hypothesizes that the Qur'an and Islamic tradition with their pronounced missionary thrust present a rather different image of the 'other', particularly the Egyptians, given the historical context in which Islam emerged. This study presents a unique examination of the Egyptians in the Qur'an and extra-canonical texts as related through their encounters with the prophets Ibrahim, Yusuf, Musa and 'Isa. It combines a detailed exegetical and intertextual study of revelant Qur'anic verses with an analysis of extra-canonical texts such as the qisas al-anbiya' and traditions such as are found in al-Tabari's al-Ta'rikh al-rusul wa'l-muluk. Moreover, this thesis addresses historical, Egyptological and archaeological issues, and how the Qur'anic portrayals of the Egyptians in particular reflect the concerns and values of the early ummah, a community of believers which not only struggled to survive the hostilities of the Quraysh, but which sought to bring them and others to faith in the God of Ibrahim.
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Rafiq, Ahmad. "The Reception of the Qur'an in Indonesia: a case study of the place of the Qur'an in a non Arabic speaking community." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/291820.
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ReligionPh.D.
This Dissertation is on the reception of the Qur'an as it elaborates the place of the Qur'an in a non-Arabic speaking community in Indonesia. The Qur'an is the scripture and the primary source of Muslim teachings, a universal text in terms of time and place. The Qur'an was revealed during the life of Muhammad (pbuh) and has been transmitted and preserved in Arabic as its only language as all the prophets in Islam had been sent in the language of its immediate people. For its universal purpose, its target audience is all humankind regardless of their language or even religious affiliation. For Muslims, not only does it urge them to respond to its message and information, but also to believe in it. Indonesia is the most populous Muslim country in the world. Although Arabic is not the language of the people of this country, they perceive and share the Qur'an in Arabic as other Muslims do all over the world, and place it in the context of their local needs and situation. This study addresses two main issues: how Indonesians, in the case of The Banjars, the primary inhabitant of Banjarmasin, the Capital of South Borneo, as non-Arabic speaking Muslims perceive the Arabic Qur'an and how they appropriate the Qur'an for themselves in both their local contexts and its universal meaning. In both questions it identifies strategies of local community in claiming a universal value of the scripture (the Qur'an) as well as keeping their local identity. These strategies provide explanations of modes of reception of the Qur'an in various aspects of their life. In order to answer the questions, the Qur'an is placed in the axis of Muslims life. This scripture is a product of a revelation process during the era of the Prophet Muhammad and his Companions composing the early Muslim community. This community is regarded as the models for perceiving and practicing the Qur'an. On the other side of the axis, contemporary Muslims perceive and practice the Qur'an in their particular contexts. In the distance of time and space, they may read the models and universal values, while they may also create new practices to fit particular contexts. So, during this period, contemporary Muslims may perform a dual appropriation, namely appropriating their reading and practices to the past as a model and universal value and to the present as an actual need and strategy to respond to their own context. Using a phenomenological approach, this study finds that Muslims as a community of faith perceives the Qur'an as a written as well as recited text, which each form of it has different but related structures to be received. As the implied readers of the Qur'an, Muslims receive perspectives from those structures, while entertain their own perspectives responding the text in "structured act". In the case of this study, the Qur'an has been in the lives of Banjars extensively. The Qur'an fills in most critical situations of Banjar lives, exemplified by its presence in various life passages rites from cradle to grave. Dealing with language barriers, the main mode of reception of the Qur'an among the Banjars is through recitation. It emphasizes the oral tradition of the Qur'an, which is perceived as a way to invite the blessing, rewards, and devotional values of the Qur'an, rather than its guidance value. Any parts of the Qur'an recited would be valuable and efficacious to meet their material and spiritual needs. In most--if not all--rites, the recitation is followed by supplication in which they leave the case to God's final destiny to be followed wholeheartedly. By this mode of reception, the Banjars in the case of this study, in general preferred functional reception with performative functions of the Qur'an. However, it is not necessarily that their functional reception is totally free from the exegetical tradition. The latter might come through the layers of works, or extra-Qur'anic texts, inciting the practices and the role of local religious leaders as cultural brokers. Such works range from a thorough explanation of the meaning, excellences, and practices of the Qur'an to handbooks of particular use of the Qur'an. The local leader might play a role to connect the provided information to popular practices in order to justify, found, or transform the performative functions of the Qur'an. In the second problem of this study, the Banjar use a dual appropriation: they appropriate themselves to the model and also the current local context. They can relate themselves to the model and idealized past through tradition, which keeps their memory as well as structures of the model. Materially, they have kept a long-lasting tradition of knowledge preservation and transmission in Islam through ijazah (sacred pedigree). As a cultural broker, a religious leader who has personal ijazah infuses the communal tradition and practices of the Qur'an. The tradition can also be transmitted communally through the consulted works on the practices. It can be merely substantial by considering the general value of practices in the past to be appropriated in a totally new situation. The Qur'an is then appropriated into their local context to answer their specific needs and ends through creative reading of the past presented in several layers of extra-Qur'anic texts.
Temple University--Theses
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Najjar, Sumaya Ali. "Metaphors in translation : an investigation of a sample of Quran metaphors with reference to three English versions of the Quran." Thesis, Liverpool John Moores University, 2012. http://researchonline.ljmu.ac.uk/6184/.
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This study aims to investigate the challenges of translating metaphors of the Quran. It examines English speakers' understanding of a number of Quran metaphors which are selected from three well known English versions of the Quran translations. In addition, the study highlights the root causes which may be deemed to be a source of misunderstanding Quran metaphors. The study also aims to find out to what extant metaphors of the Quran can maintain their sense in today's context. Translation in today's globalised world is gaining relevance as a means to enhance communication among multicultural nations. Translation studies have contributed significantly in bridging the linguistic and the cultural gap among languages. However, the key literature of this study suggests that, translating metaphors and translating metaphors of the Quran in particular have been under researched as they are very often overlooked in translation studies. The conclusion that can be drawn from the predominant literature related to translation studies is that the on-going debates over the faithful, loyal approaches of translating vs. the free and dynamic methods have generated in parts insightful explanations and interesting and useful, but they have fallen short of providing a general consensus. This study takes the view that there is no master plan for translating and that a word for word approach often leads to stilted translation particularly when dealing with metaphors. Given the nature of the topic under consideration, this study combines both qualitative and quantitative methods. The advantage of the use of both methods for collecting data is highly considered and recommended. Utilization of this combination enhances the trustworthiness of findings as well as reduces limitations. The qualitative method in this study represents scholars' interpretations and views and a questionnaire as a data collection instrument is adopted to enhance the result of this study. The findings suggest that the three selected English versions of the Quran have fallen short of conveying the meaning of Quran metaphors. The findings also indicate that the meaning is often mistranslated or misleading or misunderstood by English readers.
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Bakhsh, Malak Ḥasan. "Asrār al-tanawwuʻ fī tashbīhāt al-Qurʼān al-karīm." Jiddah : Dār al-Mujtamaʻ, 1993. http://books.google.com/books?id=sQPYAAAAMAAJ.
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Suni, Anoush Tamar. "Between Qur'an and custom: gendered negotiations in contemporary Sana'a." Pomona College, 2009. http://ccdl.libraries.claremont.edu/u?/stc,67.
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Ibrahim, Mohammed Zakyi. "Communication models in the holy Qur'an, god-human interaction." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ29495.pdf.
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Lawson, Benjamin T. "The Qurʾan commentary of Sayyid ʻAlî Muḥammad, the Bab /." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72104.
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The Babi religion had, during its brief life, a tremendous impact on Iranian society. Its founder, Sayyid $ sp{ rm c}$Ali Muhammad, the Bab (1819-1850) wrote a great many works of several kinds. Of his major writings, the two earliest are partial commentaries on the Qur'an. The following study examines these two remarkably different commentaries in an attempt to appreciate the Bab's attitudes towards the Qur'an, Islam, and himself. The earliest work, the Tafsi r surat al-baqara, was written before the Bab had publicized a claim to messiahship. In the Tafsi r surat Yusuf, written only a short time later, this claim is made explicit. The radical difference in the style of the two commentaries, which may be seen as a reflection of a development in the Bab's perception of himself, is analyzed.
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Small, Keith E. "Mapping a new country : textual criticism and Qur'an manuscripts." Thesis, London School of Theology, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.485450.
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The aims ofthis thesis are to apply the two main goals of textual criticism as practiced with the New Testament to the text of the Qur'an: 1) to discern the earliest possible form of the text, and 2) to illumine the history of the text. A selection was made of small porti()ns of text of similar genre and length in both books (Acts 7:1-8 and Surah 14:35-41). The texts ofthese portions from twenty manuscripts from. each tradition are collated including the very oldest manuscripts available. The variants observed are intensively analysed, categories oftype are established and then used as the basis of comparison. The similarities and differences in kinds of variants are thoroughly explored, taking into account the differences in kinds of script, the effects of oral tradition on written transmission, and the role ofcentralised ideological control on the texts. These comparisons are then examined in regard to recovering the earliest possible forms of the texts of both traditions and illuminating the histories ofthe development ofthese texts into standardised text-forms. Intentional variants in both traditions are given special attention. The thesis concludes that whereas there is the strong possibility of recovering reliable versions ofthe earliest autographic forms of the New Testament books, there is not the possibility of recovering the earliest authoritative forms of the Qur'an. The current version is sho~ to be the result of a long and complex development to create a precise f~fin of the text supporting Islamic dogma, instead of a version preserving the earliest authoritative forms of the text. Also, it is shown that the oral tradition of the Qur'an was not strong enough to prevent alternative interpretive text-forms and was often dependent on reforms to the written text.
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McPartlan, Maurice A. "The contribution of Qur'an and Hadit early Islamic chronology." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/978/.
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Majīdī, ʻAbd al-Salām Muqbal Zandānī ʻAbd al-Majīd ʻAzīz Imām Aḥmad ʻAlī. "Talaqqī al-Nabī alfāẓ al-Qurʼān al-Karīm dirāsah taʻṣīlīyah li-kayfīyah talaqqī al-Nabī alfāẓ al-Qurʼān al-Karīm ʻan Jibrīl ʻan Allāh /." Bayrūt : Muʼassasat al-Risālah, 2000. http://books.google.com/books?id=gBPYAAAAMAAJ.
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Originally presented as author's thesis (mājistīr), Qism al-Tafsīr wa-ʻUlūm al-Qurʼān, Jām. al-Qurʼān al-Karīm wa-al-ʻUlūm al-Islāmīyah, Sudan.Includes bibliographical references (p. 319-339).
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Kafrawi, Shalahudin. "Fakhr al-Din al-Razi's methodology in interpreting the Qur'an." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0026/MQ50528.pdf.
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Abdulaziz, A. M. "Female and Muslim : a study of identity in the Qur'an." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503126.
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Al-Humaid, Munir Khalid. "The Similitudes of the Qur'an and Hadith : A comparative study." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497343.
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Naguib, Shuruq Abdul Qader. "The meaning of purity in classical exegesis of the Qur'an." Thesis, University of Manchester, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496382.
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Qutbuddin, Husain Khuzaima Bhaisaheb. "A framework for an Ismāʻīlī Fāṭimid commentary of the Qurʼān." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611524.
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Abdel-Hady, Zakariyya Mohamed. "The human being in the Holy Qur'an : (a psychological approach)." Thesis, University of Glasgow, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325221.
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Okeh, Atefa. "Tafsir Al-Qur'an, attr.to Abdullah b. Abbas (d.68/668)." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504399.
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This research is an analytical study and an edition of Sürat al-Fätiha and Sürat al-Baqara from a copy of the manuscript that is the tafsir ascribed to Ibn `Abbas according to the transmission of al-Kalbi from Abü Sälih. Historians reckon some ninety-eight copies of this manuscript exist, some complete and others partial commentaries, as mentioned in the Fahras al-Shimil. I have relied upon the main copy extant at Markaz Juma ` al-Mäjid, Dubai, cross-referencing it against three separate manuscripts and the printed Tanwir al- Migbäs. The study concludes that the text is neither the authorship nor the direct narration of Ibn `Abbas but is likely to be the work of al-Kalbi. This is based on a careful and detailed presentation of the life of Ibn `Abbas, his knowledge, his scholarship in exegesis, the sources upon which he relied for his exegesis, methodology and the aspects and subjects he treated therein; The aim of this chapter is to ascertain what the probability is of the edited text being the work of Ibn `Abbas, the probability that al-Kalbi has transmitted it from him, and if not, then is it correct to posit that al-Kalbi is its author ? Also, the life of al-Kalb-i, his works in tafsir, his style, methodology and his contributions to the field of exegesis. Also the study concludes that the printed Tanwir al-Migbäs is the same in transmission, with some differences in words order or commentaries with the other manuscripts, we used in this study. I have divided the study into two parts: an analytical study of the text and edition. The study includes a biography of Ibn `Abbas covering his social and intellectual life in order to ascertain whether there is any truth in the ascription of the manuscript to him. There is also an account of the life of al-Kalbi, the alleged reporter of this tafsir, and the one who ascribes it to Ibn `Abbas, covering similar aspects as that for Ibn `Abbas, in order to shed some light on whether there is a possibility that he is the author of the manuscript. R , ere is also a comparative study on some aspects that appear in the manuscript with other books in tafsir. After this I undertake an analytical study of the manuscript to clarify its methodology in tafsTr by way of presenting the sources of tafsir it uses and the subjects it covers along with its style. Also included are the characteristics of the manuscript with a conclusion covering the results found. The second part of this study is an edition of al-Fätiha and al-Baqara taken from the manuscript and in Arabic. The edition involved the following: inserting of grammatical inflections to verses of the Qur'än and numbering, writing of the verses in a font (Kufic script) differentiating them from the rest of the text, referencing of hadith from their sources, the inserting of grammatical inflections on unusual or unclear words and an explanation of their meanings, correction of typographical errors, indications of variant readings of verses if required, biographies of personalities and the identification of countries, places and tribes.
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Muḥammad, Muḥammad Sālim. "al-Taʻlīl fī al-Qurʼān al-karīm dirāsatan wa-tafsīran /." [Egypt : s.n.], 1995. http://books.google.com/books?id=TlIxAAAAMAAJ.
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Muhammad, Abdul Baquee. "Annotation of conceptual co-reference and text mining the Qur'an." Thesis, University of Leeds, 2012. http://etheses.whiterose.ac.uk/4160/.
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This research contributes to the area of corpus annotation and text mining by developing novel domain specific language resources. Most practical text mining applications restrict their domain. This research restricts the domain to the Qur'anic Text. In this thesis, a number of pre-processing steps were undertaken and annotation information were added to the Qur'an. The raw Arabic Qur'an was pre-processed into morphological units using the Qur'anic Arabic Corpus (QAC). Qur'anic terms were indexed and converted into a vector space model using techniques in Information Retrieval (IR). In parallel, nearly 24,000 Qur'anic personal pronouns were annotated with information on their referents. These referents are consolidated and organized into a total of over 1,000 ontological concepts. Moreover, a dataset of nearly 8,000 pairs of related Qur'anic verses are compiled from books of scholarly commentary on the Qur'an. This vector space model, the pronoun tagging, the verse relatedness dataset, and the part-of-speech tags available in QAC all together served for a number of Qur'anic text mining applications which were rendered online for public use. Among these applications: lemma concordance, collocation, POS search of the Qur'an, verse similarity measures, concept clouds of a given verse, pronominal anaphora and Qur'anic chapter similarity. Furthermore, machine learning experiments were conducted on automatic detection of verse similarity/relatedness as well as categorization of Qur'anic chapters based on their chronology of revelation. Domain specific linguistic features were investigated to induct learning algorithms. Results show that deep linguistic and world knowledge is needed to reach the human upper bound in certain computational tasks such as detecting text relatedness, question answering and textual entailment. However, many useful queries can be addressed using text mining techniques and layers of annotations made available through this research. The works presented here can be extended to include other similar texts like Hadith (i.e., saying of Prophet Muhammad), or other scriptures like the Gospels.
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Al, Jarba Mohammed A. H. "Commercial arbitration in Islamic jurisprudence : a study of its role in the Saudi Arabia context." Thesis, Aberystwyth University, 2001. http://hdl.handle.net/2160/d8d3926d-724f-442c-89bc-4a576605aee8.
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This thesis is an extensive analysis of commercial arbitration within Islamic Jurisprudence, clarifying its rules starting with the fundamentals of its origins which are based on the Quran, Sunna, Consensus and Analogy. The opinions of scholars from various schools of Islamic Jurisprudence are discussed so that the most appropriate ones can be used in support of the thesis in relation to the current epoch. These opinions will be linked to modem arbitration legislation, both international and local, in an attempt to discover the similarities and differences between them and the extent to which international and local legislation is related to the acceptance of arbitration from the perspective of Islamic Jurisprudence. The thesis will also analyse the legal aspects of the 1983 Saudi Arbitration Law and its 1985 Implementation Rules so as to discover the extent of the role of Islamic Commercial Arbitration in the Saudi Arabian context. It will also show the need for further ratification in this sphere in order to develop the Saudi Arbitration Law so as to encourage more foreign investment and achieve more efficiency and harmony within international commercial arbitration. Chapter one will deal with the definition of arbitration and its legality within Islamic Jurisprudence. Chapter two will discuss the pillars of the arbitration contract and endeavour to answer the question of women's role in arbitration and also to what extent non-Muslims can be arbitrators in various situations. Chapter three will focus on Islamic arbitration proceedings. Chapter four will deal with arbitral awards, their definitions, interpretations, components and corrections. It will also clarify some misunderstood points and concepts about Islamic Jurisprudence. Chapter five will explain the system of challenging arbitral awards and the extent to which they can be examined within Islamic Jurisprudence. It will also focus on challenges in Saudi Arbitration Law. Chapter six will explain the recognition and enforcement of national and foreign arbitral awards as they pertain to Islamic Jurisprudence and Saudi Arbitration Law. Suggestions resulting from this analysis will be outlined in the conclusion of this thesis.
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Völker, Katharina [Verfasser]. "Quran and Reform : Rahman, Arkoun, Abu Zayd / Katharina Völker." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2017. http://d-nb.info/112342098X/34.
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Alasfour, Alaa Mohammed. "Translating Women in the Quran: A Corpus-Based Analysis." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent1619165912215171.
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Shafti, Farhad. "Comparative analysis of the Farāhī school of thought : a case study approach." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/23511.
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In the past century a new school of Islamic scholarship has emerged and evolved which this thesis refers to as the Farāhī school of thought, henceforth written as the Farāhīs. Research carried out studying the Farāhīs has been very limited in the sense that it has been heavily focused on differences in conclusions, rather than approaches. Where approaches were discussed, only the main premises, as published by the scholars of the Farāhīs themselves, were covered. This thesis delves deeper, to explore the detailed methodological features of the Farāhīs’ approach that result from such premises. This is done through four case studies: stoning, apostasy, ḥijāb, and the return of Jesus. In each case study, after exploring contested areas, the Farāhīs’ approach to the subject is compared with the shī‘ah and sunnī approaches. Interviews with the current leading figure of the Farāhīs are carried out and reported to provide further insights into their approach. Where applicable, points of disagreement among the scholars of the Farāhīs are also discussed. On the subject of stoning, the Farāhīs highlight their method of deriving principles from the Qur’ān alone; they conclude that the law of stoning is associated with the concept of creating anarchy in the land and not adultery per se. On the subject of apostasy, the Farāhīs use the principle of itmām al-ḥujjah to conclude that the punishment for apostasy was related to the sunnah of God at the time of the messengers only. On the subject of ḥijāb, the Farāhīs attempt to remain loyal to the literal meaning of the Qurānīc words, while also noting the context. They conclude that covering the hair is not an obligation, unless it is embellished. On ‘the return of Jesus’, through literary analysis, they conclude that this belief is not fully in line with the Qur’ān. The findings from these four case studies lead to the identification of a number of methodological features in the approach of the Farāhīs, which are further substantiated by tracing them in other documentations of the Farāhīs. The strengths and challenges that these methodological features can bring to the Farāhīs are discussed. At the end of the thesis the Farāhī school of thought is also compared and positioned with regard to the other contemporary approaches.
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Alkroud, Eman. "Renarrating the Berbers in three Amazigh translations of the Holy Quran : paratextual and framing strategies." Thesis, University of Manchester, 2018. https://www.research.manchester.ac.uk/portal/en/theses/renarrating-the-berbers-in-three-amazigh-translations-of-the-holy-quran-paratextual-and-framing-strategies(5f711541-691d-4530-ad2c-31b4c93a3dac).html.
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In the aftermath of the independence of Morocco and Algeria in the second half of the twentieth century, each sought to create one homogeneous nation-state, defining themselves as Arab, declaring Arabic language as the only official language and embarking on Arabisation campaign that attempted to eliminate any ethnic, cultural and linguistic diversity. The Berber community which comprised 40% of the Moroccan population (Madani 2003, Silverstein and Crawford 2004, Maddy-Weitzman 2006) and 25% of the Algerian population (Ennaji 2009) appeared to be relegated to an inferior position and pushed back to the peripheries. This situation gave rise to what is generally referred to as âthe Berber questionâ; the Berbers became increasingly aware of their minority status and began to demand certain linguistic and cultural rights. Translation, most importantly the translation of the Holy Quran, became an important means of asserting these rights and the identity of the Berber as a distinct nation. Drawing on paratext theory as proposed by Genette (1997) and framing theory as put forward by Goffman (1974) and elaborated by others (e.g. Entman 1993, Snow and Benford 1988, 2000 and Asimakoulas 2009), the study investigated the role that three Berber translations of the Holy Quran have played in renegotiating the political landscape of Berber communities in the past eighteen years (1999-2017). Analysis of the three translations have shown that the translators, while being faithful to the text, managed to signal their difference, foreground their language and culture and question, challenge and even undermine widespread official claims, through subtle, counter-hegemonic moves, using framing strategies and a toolbox of paratextual devices.
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Nassimi, Daoud Mohammad. "A thematic comparative review of some English translations of the Qur'an." Thesis, University of Birmingham, 2008. http://etheses.bham.ac.uk//id/eprint/263/.
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This thesis provides a thematic comparative review of some of the English translations of the Qur'an, including the works of Abdullah Yusuf Ali, Muhammad Asad, Taqiuddin Hilali and Muhsin Khan, and Zafarlshaq Ansari/Sayyid Mawdudi. In this study, a new and unique approach is used to review and compare these translations along with their commentaries. They are reviewed based on the following four Qur'anic themes: Injunctions, Stories, Parables, and Short Chapters. These are some of the key themes where the Qur'an translations, especially the ones with commentary, often differ from each other and can be assessed objectively. For each theme, three to four examples are taken as samples from the Qur'an, and they are studied from different points of view. For example, the translation of the verses with injunctions will be reviewed for their relative emphasis over the letter versus the spirit of the law, consideration of jurisprudence knowledge, overall objectives of Islamic law, issues of this age, and impact of the translator's environment. This approach is intended to identify further requirements for offering more accurate and more communicative translations of the Qur'an in the English language.
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Alwani, Ahmed J. "Epistemological and Ontological Elements of Transpersonal Human Development in the Qur'an." Diss., Virginia Tech, 2014. http://hdl.handle.net/10919/56961.
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This study opens with an introduction to the transpersonal orientation, which Boucouvalas presents as a meta-framework of the transpersonal field that includes individual, group/societal, and planetary/cosmic domains. Three major theoretical perspectives of the field framed the study: the hierarchical stages of development, spiral path, and participatory. I offer a philosophical hermeneutic reading of the Qur'an to trace the development of human collective consciousness as a construct of the interaction between the autonomous and homonomous self at the individual, group, and cosmic levels on one plane of reality with the Divine on the other. This analysis, which utilizes Gadamer's conceptualization of philosophical hermeneutics as a research philosophy, concludes that this process of collective human development is comprised of three clearly distinct representations: familial, national, and cosmic/planetary. I articulate development and growth as a process of the expansion of collective consciousness. The cosmic/planetary human consciousness represents the ultimate reach of this expansion, for it assimilates the national and familial types while simultaneously transforming and transcending them within its reach.
Based on the historical development of human consciousness in the Qur'an depicted in this study, I propose that human collective consciousness has reached the domains of cosmic consciousness, which began at the time of the Qur'an being read by Muhammad. However, individuals and groups may still operate within the limiting boundaries of national consciousness in the form of religious, ethnic, racial, and nation states. The Qur'an, and possibly other religious texts, should be understood within this expanded cosmic/planetary consciousness reach because they represent humanity's collective heritage. Moreover, those individuals operating within a strictly national consciousness should not be entrusted with explaining these texts to humanity at large or imposing their own limiting understanding on the world. I conclude by outlining some implications for adult education as a process, a program and a movement. I presented the possible contribution of a transpersonal adult learning theory based on this study's meta-framework as a comprehensive worldview to adult education and learning combining multiple dimensions of being, including the rational, affective, spiritual, imaginative, somatic, and sociocultural domains through relevant experiences of body-mind-spirit.Ph. D.
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Zain, Dzul Haimi bin Md. "Safavid qur'ans : style and illumination." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/21628.
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This thesis aims to a achieve something that has not been done before- to identify the style of illuminated Safavid Qur'ans. The first serious attempt to look critically at a wide spectrum of Qur'an manuscripts dates from the famous World of Islam festival held in London in 1976, with its many exhibitions. Since then, hardly anything has been published specifically on Safavid Qur'äns. The major subsequent study on illuminated Qur'äns is that carried out by David James in his book entitled Qur'äns of the Mamluks (1988). Most writings on Safavid Qur'äns have been in bits and pieces. The thin and ambiguous distinction between the style of 16th-17th century Ottoman, Mughal and Safavid Qur'änic illumination adds to the tendency that scholars have evinced to skim over the problems. Many Qur'äns are without provenance; indeed, only a few have a clear provenance. Discussion thus tends to linger on secure by dated or provenanced examples of Qur'äns which possess full documentary information. The methods to be used in identifying these Qur'äns remain to be discovered by future researchers. To tackle all three schools of Qur'änic illumination-Safavid, Ottoman and Mughal-would be too big a task. Even to concentrate on Safavid Qur'äns alone is itself a task that requires time, devotion, and, incidentally, strong financial support to arrive at a sufficiently detail analysis.
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Hassen, Rim. "English translations of the Quran by women : different or derived?" Thesis, University of Warwick, 2012. http://wrap.warwick.ac.uk/55511/.
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The study of gender as an analytical tool in Translation Studies has highlighted women's position as translators and creators of meaning and has opened the way for questioning established realities, "truths" and norms created by the dominant male voice. The aim of this research is to study four English translations of the Quran by women: The Quran, Arabic text with Corresponding English Meaning (1995) by Umm Muhammad, The Light of Dawn (1999) by Camille Adams Helminski, The Holy Quran: Translation with Commentary (2006) by Taheereh Saffarzadeh and The Sublime Quran (2007) by Laleh Bakhtiar, in order to determing whether these women translators are challenging or reproducing patriarchal gender hierarchies through their renditions of the Sacred Text of Islam. An important second thread is to investigate the assumption that a translator's feminine gender automatically results or leads in/to a woman-centred or feminist reading of the source text. Considering that scholars working on gender and translation have focused on various elements of the translation process, in this study, my research questions revolve around four main areas, namely (1) the role of paratexts, (2) the extent of interventions in the Sacred Text (3) linguistic choices, and finally (4) interpretation of gender-related terms. In order to address these questions, I will adopt a critical and comparative analysis between the four individual English translations of the Quran by women, the original Arabic text, and, occasionally, other English versions translated by men. The main findings reveal that there is a deep divide between translations produced by women translators living in Muslim majority countries and those living in the United States. Finally, this research suggests that the study of women's role as translators of religious texts in different cultural, social and religious settings could help produce a more nuanced and critical view of the impact of the translator's gender on his/her work.
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Oudeh, Nabil Omar. "The concept of Jihad in the Quran a systematic study /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Awajan, Walid H. A. "Early literary trends for the Qur'anic exegesis during the first three centuries of Islam." Thesis, SOAS, University of London, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.366985.
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Syamsuddin, Sahiron. "An examination of Bint al-Shati''s method of interpreting the Qur'an." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0007/MQ43960.pdf.
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Tau, Shih-Ching Judy. "The holy spirit in the Qur'an : an assessment from a Christian perspective /." Link to the online version, 2006. http://hdl.handle.net/10019/153.
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Zubir, Badri Najib. "Balagha as an instrument of Qur'an interpretation : a study of al-Kashshaf." Thesis, SOAS, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325575.
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Behairi, Hanadi Muhammad. "Dialogism in the Qur'an : A literary analysis of the story of Abraham." Thesis, SOAS, University of London, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497237.
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The Qur'an is an important literary text. It contains all the elements and qualities of good classical Arabic literature: poetic imagery, metaphors and similes, stories, parables, moral precepts and religious injunctions. These and other elements of the Qur'anic literary style. and idioms have been studied and elaborated in terms of the inimitability (I'jäz) of the Qur'an. There is, however, another dimension of the construction of the Qur'anic text that has not been examined at length: dialogism. Dialogue is clearly not dialogism. While dialogue refers to the structure of exchange (of speech in a simple form) between two parties (speaker and addressee) especially in conversation, dialogism pertains to the interrelationships between utterances in speech or discourse that re-enacts the speaker's intention and anticipates the addressee's response. Dialogism may be found in a unit of speech not necessarily cast in the form of dialogue. More importantly, not all dialogues are dialogical. I would like to suggest that by looking at dialogism in the Qur'an, especially Qur'änic stories, it would be possible to read the Qur'an in a new way that would first, shed light on the composition of the Qur'än and second, produce new meaningful readings. of its. stories_ I focus on the story* of Abraham in the Qur'an. A combination of the theories of `Abd al-Qähir al-Jurjän! (471/1078) and Mikhail Bakhtin (1975) serve as the theoretical framework for my analysis In my literary analysis, I highlight the ways in which meaning is derived from an overlapping of semantic and rhetorical functions of language (al-Jurjäni) and, more significantly, from dialogism of worldviews embedded in language use (Bakhtin). The analysis of the story in Abraham in the Qur'an will be undertaken within two main categories; active double voiced words and dialogic imagination. It shows that the Qur'an has a unique nature of dialogic relations. The embedded interrelationship between the Prophet Muhammad and the Prophet Abraham is reflected in selection of words, construction of dialogues, and environments of the text. This interrelationship presents, or represents, the conception of community in the Islamic view.
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Shih-Ching, Judy Tao, and Shih-Ching Judy Tau. "The holy spirit in the Qur'an : an assessment from a Christian perspective." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/1965.
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Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2006.This study is an attempt to gain an understanding of the al-ruh (Holy Spirit) from a Muslim perspective and a comparison with the Christian perspective. Chapter 1 is an introduction. Chapter 2 and 3 are textual study; the meaning and usage of the al-ruh (Holy Spirit) in the Qur’an will be examined, especially in Muslim Dictionaries, Encyclopaedias and Commentaries as compared with the meaning and usage in the Biblical and Jewish scriptures. Obviously, the Holy Spirit plays an active role with humankind in creation and in revelation; the al-ruh has evidently inspired all the prophets and even believers according to the Qur’an. The experience of Muhammad with respect to the al-ruh is also mentioned in the Qur’an even when he was not yet aware of the work of Holy Spirit as well as the person of the Holy Spirit, as the third person of the Trinity in Christianity. Chapter 3 carries on the findings from the Qur’an, and furthermore give explanations as well as evaluate exegeses and various commentators’ opinions regarding al-ruh. Moreover, there are some disagreements among various Muslim commentators as manifested in their interpretations. Such disagreement is discernable with respect to the doctrine of Holy Spirit as a Person in the Trinity. In addition to this, various issues are investigated like: ‘Where did the divisions and disunity come from?’ Is it possible to find a satisfactory answer? ‘Is al-ruh the angel Gabriel?’ since the angel Gabriel is only mentioned once (66:4). Nevertheless, most of the commentators indicate that the Holy Spirit and the Spirit as the angel Gabriel are the same. Is there a gap in understanding between Muhammad and commentators? Is there a gap between classical and contemporary commentators? Chapter 4 presents a report of the empirical fieldwork carried out through interviews. Questionnaires are designed based on findings in the Qur’an and what commentators have said. A cross section of Muslims in the Western Cape of South Africa as well as Muslims from other African countries presently in Stellenbosch is selected for interviews. Several Islamic sects (i.e. Sunni, Sufis) who are found in South Africa are included in these interviews along with relevant information obtained from Internet sources. An analysis of data provides the basic thoughts for the assessment and response from the Christian point of view in Chapters 5 and 6. Chapter 5 is a comparative study. The aim is to find out similarities in both Christian and Muslim religious concepts, thereby attempting to build up on common grounds; and to find out the differences in understanding about the Holy Spirit and to restore an agreeable understanding of the concept of the Holy Spirit. The ultimate goal is to use the idea of the al-ruh from Qur’anic and Islamic concepts in order to build a bridge to the understanding of the Holy Spirit in Christianity. Some concepts are common to both Christianity and Islam, i.e. spirit (ruh), soul (nafs) and conscience (fitrah). Some fundamental doctrines are essential for both religions. For instance, The Oneness of God is understood in Islam as Tahwid (i.e. Oneness of Allah), and in Christianity, as Trinity, the Godhead or Triune God. Besides, both religions in terms of this doctrine contain elements of the transcendence and immanence of God in relation to creation. The key issue investigated further is ‘whether the Spirit is created or eternal’ and ‘Is al-ruh the created Spirit or the creator Spirit’? The question of how a Christian explains to a Muslim that Jesus is ultimately the Ruh Allah (the Spirit of God) introduced in the next chapter. Chapter 6 is a Missiological approach which is based on the fundamental knowledge of the Holy Spirit and the Trinity in Systematic theology and Missiology. Certain topics are examined from a comparative religious point of view; firstly, a comparison of the natural human with the spiritual human to find out the function of the conscience and of spirituality from a Biblical point of view. Secondly, a comparison of Jesus with Adam and an angel in terms of the purpose for which God created the whole world is made with a focus on Jesus in humanity. Thirdly, a definition of the divinity of Jesus in terms of two aspects: Jesus as the first-born Son of God and Jesus as Messiah (the anointed one and saviour of the world), using a historical, traditional and Christological understanding. Fourthly, a Pneumatological approach is applied as an innovation to this study. Its endeavours generally explore the human religious experience, in order to initiate a ‘dialectical dialogue’; and subsequently to focus on the Trinitarian experience in Islam. An interesting example of martyrdom as an imitation of Christ on the cross can be found among Sufi Sunni Muslims. This is an evidence of the freedom of the Holy Spirit working wherever he wills. In brief, although the Person and the work of the Holy Spirit are not very obvious in the Qur’an, a careful study makes it increasingly apparent. Finally, the work of the Holy Spirit is still alive in all religions, not least in Islam, as the resulting evidence of my research suggests.
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Yıldırım, Ramazan [Verfasser]. "Die Rechte der Tiere im Qur'an und in den Ḥadiṯen / Ramazan Yıldırım." Hannover : Technische Informationsbibliothek und Universitätsbibliothek Hannover (TIB), 2015. http://d-nb.info/1080271244/34.
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