Relevant bibliographies by topics / Koranic exegesis

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Koranic exegesis'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Koranic exegesis"

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Kinberg, Leah. "Muhkamāt and Mutashabihat (Koran 3/7): Implication of a Koranic Pair of Terms in Medieval Exegesis." Arabica 35, no. 2 (1988): 143–72. http://dx.doi.org/10.1163/157005888x00314.

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Moh’d Abdullah Shalash, Adnan. "شبهات المستشرقين في طعن التفسير بالمأثور والرد عليها: جولد زيهر أُنموذجاً." Maʿālim al-Qurʾān wa al-Sunnah 15, no. 2 (December 1, 2019): 215–40. http://dx.doi.org/10.33102/jmqs.v15i2.209.

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This study seeks to examine the ambiguity of orientalist, specifically the Jewish-Hungarian Ignaz Goldziher’s Schools of Koranic Commentators challenging the tafsir bi-al-ma’thur (tradition-based commentary). Through descriptive analytical approach, this study presents the ambiguity of Goldziher and offers critics on the arguments demonstrated by him. The discourse of orientalism focuses on the selection of certain books which are mostly ulum al-Quran (sciences of the Quran) university books which required further scrutiny in term of validity and critique. As a result, orientalism is a study on Islam and Muslims concentrated to their literatures, cultures, and traditions in academic sense by researchers specializing in all related fields. This notion about the Islamic Orient has had an abstraction based upon Western perspective and more precisely, Quranic exegesis needs to be more studied as more than just an ambiguity but out of a meditation on the Quranic or Islamic sciences themselves into a Muslim system of belief.
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Neuenkirchen, Paul. "Biblical Elements in Koran 89, 6-8 and Its Exegeses: A New Interpretation of “Iram of the Pillars”." Arabica 60, no. 6 (2013): 651–700. http://dx.doi.org/10.1163/15700585-12341279.

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Abstract The meaning of the expression “Iram of the pillars” which is found in Kor 89, 7 has been the subject of many debates among ancient Muslim exegetes. The ambiguous signification of this passage has led to a large number of different interpretations and has (seemingly) led to many myths, whether in classical Arabic literature (religious and profane alike) or in modern Western writings. The aim of this paper is to give a critical overview and analysis of the various exegeses for this Koranic verse, to study the developments and history of the ‘Iram myth’ and finally, in light of these elements as well as through a Biblical/Midrashic comparative approach, to suggest our own theory of what was certainly the primitive and forgotten meaning of “Iram of the pillars”.
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Ansari, Zafar Ishaq. "Scientific Exegesis of the Qur'an." Journal of Qur'anic Studies 3, no. 1 (April 2001): 91–104. http://dx.doi.org/10.3366/jqs.2001.3.1.91.

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Baljon, in his Modern Muslim Koran Interpretation: 1880–1960, (published in 1961), devoted a section to the scientific exegesis of the Qur'an. In the seventies, the authors of three other major works which are devoted to, or are at least concerned with, modern Qur'anic exegesis – al-Dhahabī, al-Sharqāwī and Jansen – also allocated substantial space to an exposition and analysis of this trend in their studies on Tafsīr especially in the modern period. This paper is a continuation of such studies. It takes note of this trend and covers, to some extent, the same ground that has already been covered by other scholars. It focuses, however, on the study of this trend roughly during the last quarter of a century. In view of the linguistic proficiency of the writer in Arabic, English and Urdu, the inquiry is mainly confined to the writings in these languages and focuses on the Arab world, South Asia and the English-speaking countries.
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Iwanebel, Fejrian Yazdajird. "PARADIGMA DAN AKTUALISASI INTERPRETASI DALAM PEMIKIRAN MUḤAMMAD AL-GHAZĀLĪ." HUNAFA: Jurnal Studia Islamika 11, no. 1 (June 19, 2014): 1. http://dx.doi.org/10.24239/jsi.v11i1.337.1-22.

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Abstract. Muḥammad al-Ghazālī is one of the prominent thinkers of Ikhwān al-Muslimin. He has been regarded by some scholars to possess progressive ideas and accomodative and contextual character. This paper, exemines the coherency of al-Ghazālī’s thought of interpretation and his paradigm manifested in his works on exegesis. In conclusion, the ideal interpretation paradigm offered by al-Ghazālī as knife analysis of the Koran texts is not fully applied. In fact, he intends to interpret the verses of the Koran textually. The question is where the inductive method of interpretation of the Koran which he thinks as the Qur'anic method. There is a discontinuity of thought which al-Ghazālī does not realize in reference to his paradigm for his interpretation.Kata Kunci: al-Ghazālī, interpretasi, paradigma, kontekstualisasi
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Jannah, Saadatul. "Metodologi Tafsir Khuluqun ‘Adzīm." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 3, no. 1 (November 25, 2018): 27–44. http://dx.doi.org/10.24090/maghza.v3i1.1952.

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Since the 16th century until the recent age, the study of exegesis is increasing significantly in Indonesia. This is marked by the spirit of producing commentaries from Indonesian scholars (pre-modern) such as works of Abd al-Raūf al-Sinkilī (Tarjumān al-Mustafīd), Syaikh Nawawī (Tafsir Marah Labīd) and Ahmad Sanusī (Tafsir al-Qurān al-Karīm), and modern era explicitly Quraish Shihab (Tafsir al-Misbah) and Didin Hafidhudddin (Tafsir al-Hijri). On the other hand, Quranic exegesis is magnetizing the modern society, academia, and the government. Two things are a sign that Indonesia necessitates developing new outlooks contained in the works of interpretation, so the view of Indonesian society to be more extensive and varied without being limited by one of his Indonesian commentators. Yunan Yusuf, one of the Indonesian Muslim philosopher, within Tafsir Khuluqun 'Adzīm endeavors coloring Indonesian elucidation by creating distinctive works that are an interpretation of the Koran from the short chapters (Madaniyah) to the extended chapters (Makiyah). This article discovers specifically the explanation of al-Mulk and depicts a qualitative method with the analytical comparative approach through the two references commentaries Indonesia Tafsir al-Azhar and al-Misbah. Yunan interprets the Koran critically and decisively with the color philosophy, and able to convey the message of the Qur'an through other verses in the Qur'an (munāsabah al-Qurān bi al-Qurān).
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Saefudin, Ahmad, Ahmad Rafiq, and Marhumah Marhumah. "The Anatomy of Ingrid Mattson’s Interpretation of the Qur’an: History, Authority, and Translation Problems." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 1 (April 30, 2021): 79. http://dx.doi.org/10.29240/alquds.v5i1.2300.

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Many contemporary thinkers have introduced various theories in Quranic studies. For example, Fazlur Rahman with double movement theory, Gadamer through a fusion of the horizon, and Abdullah Saeed with contextual interpretation. Meanwhile, Ingrid Mattson’s thoughts on the interpretation of the Koran have not been widely studied by scholars. Mattson has placed the historical context, the personal context of the reader, and the context of the reader's understanding as an integral part of the theory of interpretation. This article wishes to dissect the anatomy of Mattson's interpretation of the Koran. With the historical textual criticism approach popularized by Muhammad Mustafá Azami, this study concludes that apart from historical aspects, the interpretation of the Koran is also strongly influenced by the authority of the rulers at that time, individual charisma (ulama), and the consensus of religious experts. The reduction of God’s message is also very vulnerable to the rampant action of translating the Koran from Arabic into ajam (non-Arabic) language. These three aspects are the constructs of Mattson's thought in his hermeneutical study. Therefore, it is hoped that this academic discourse will add to the style of thinking of scholars in the field of Qur'an studies, which previously have colored contemporary exegesis studies.
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Haryono, Andy. "Analisis Metode Tafsir Muhammad Ash-Shabuni dalam Kitab rawâiu’ al-Bayân." Wardah 18, no. 1 (September 27, 2017): 48. http://dx.doi.org/10.19109/wardah.v18i1.1432.

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When tafseer has not become a separate science, then one of the functions of the Messenger of Allah is being in the midst of companions is to clarify the meaning of the Qur'anic verse that is indeed necessary to explain. There are at least two patterns of tafsir development at that time, the first, companions r.a. were reading and listening to the Quran then they understood the laws, second, Messenger of Allah explained the meaning of the Qur'anic verse accordance with the thinking capacity of the Companions. According to some experts, meodel interpretation of the Messenger of Allah. in answering the questions of the Companions-radliyallahuanhum-in those days have not been written. However, at the end of the life of the Messenger of Allah. has begun to be written down. The testimonies of the Messenger of Allah which were not written was feared that would be mixed among the Koran, the hadith and others. This study attempted to understand the rules of exegesis of Muhammad Ash Shabuni in his commentary Rawa'iu al-Bayan fi Tasair Ayat al-Ahkam min Al-Qur'an. By using the literature study approach, this study in addition to revealing the method of interpretation, also describes the findings and contributions of thought that became one of the references in the science of exegesis.
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Cancian, Alessandro. "Translation, Authority and Exegesis in Modern Iranian Sufism: Two Iranian Sufi Masters in Dialogue." Journal of Persianate Studies 7, no. 1 (May 12, 2014): 88–106. http://dx.doi.org/10.1163/18747167-12341265.

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Abstract This paper is a reflection on the treatise, Qor’ān-e majid va se dāstān-e asrār-āmiz-e ‘erfāni (“The noble Koran and three arcane mystical stories”), composed by the Iranian Sufi master Hājj Soltān-Hoseyn Tābanda Gonābādi “Rezā-‘Ali Shāh” (d. 1992). The “three arcane mystical stories” in this treatise are the pericopes presented in the Surat al-Kahf (i.e., those of the seven sleepers, Moses and al-Khezr, and Zu’l-qarneyn), and the work itself is what I call an “augmented translation” into Persian of the relevant passages of Soltān-‘Ali Shāh’s (1835-1909) tafsir, the Bayān al-saāda fi maqāmāt al-‘ebāda.The augmented translation carried out by Rezā-‘Ali Shāh is interesting not only because of its doctrinal content (and, in this respect, probably only to a limited extent), but also because it provides an example of how religious authority is articulated in contemporary Iran. The way it was done, the language that was used, the conscious introduction of new material all show how a modern 20th-century Iranian spiritual master struggled to transform the language of tradition while respecting the very authority from which his religious status stemmed.
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A.Latif, Hamdiah. "KESAKSIAN DUA PEREMPUAN DALAM AL-QURAN: STUDI KOMPARATIF KITAB TAFSIR." Jurnal Ilmiah Al-Mu'ashirah 15, no. 2 (December 31, 2018): 122. http://dx.doi.org/10.22373/jim.v15i2.5289.

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Among the interpretation problems of the Al-Qur’an which has broadly attracted the attention of the interpreters of the Al-Qur'an are related to the meaning of justice for the testimony of two women and one male in the Koran. Many exegesis books written (from the classical to the modern period) gave their own understanding and views which strengthened the superiority of men over women because of their weak memories, easy to forget and so on. Some of our other interpretations are of the view that this problem is something that is taken for granted without being able to be questioned, and what is more demanding is submission because it is considered as a part of the issue of worship (ta’abbudiy). This article examines various understandings of the commentaries (classical and modern) which discuss the understanding of the testimony of two women as found in the Qur'an. These problems are increasingly important, especially regarding the interpretation of the Al-Qur’an's view on the issue of gender equality which is increasingly discussed in the current contemporary times.
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Dissertations / Theses on the topic "Koranic exegesis"

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El, Hamri Jamel. ""L'idée religieuse" dans l'œuvre de l'intellectuel algérien Malek Bennabi (1905-1973) : une injonction pour la société musulmane de faire l'Histoire." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAC013.

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Assez peu reconnu à son époque et encore largement méconnu aujourd'hui, l'intellectuel algérien Malek Bennabi (1905-1973) a pourtant fait une entrée remarquée dans la vie intellectuelle en Algérie avec sa notion de "colonisabilité " en 1949. Il se fera connaitre ensuite dans le monde musulman notamment avec ses définitions fonctionnelles de la culture et de la civilisation. Néanmoins, sa conception réformiste de la religion, nommée " idée religieuse " et ayant une fonction sociale, a été très peu analysée. Or, elle est la clé de voûte de la compréhension de la pensée de Bennabi. Pour lui, " l'idée religieuse " doit être une idée vécue comme une " vérité travaillante ", authentique avec l'islam et efficace dans le monde moderne. Il mélange des savoirs issus à la fois de la Tradition musulmane et des sciences humaines et propose de connecter l'islam authentique avec l'esprit technique cartésien. Ainsi, dans un contexte de décolonisation, Bennabi veut réaliser, par le déploiement moral et social de " l'idée religieuse " un projet de société pérenne, prospère et ouvert sur la civilisation humaine. Par le biais de cette notion " d'idée religieuse ", nous proposons, tout d'abord, de situer Bennabi dans l'histoire de l'Algérie mais aussi de l'islam contemporain. Nous voulons ensuite comprendre les fondements et les finalités de sa pensée qui est singulière au sein du réformisme musulman. Ce qui permettra enfin de mesurer l'impact de " l'idée religieuse " dans son projet de société sur trois niveaux de réflexion ; l'homme, la société, l'humanité
Although he is not really recognized by his contemporaries and still largely unknown today, the Algerian intellectual Malek Bennabi (1905-1973) nevertheless made a remarkable entry into the intellectual life in Algeria with his notion of "colonisabilité ". Then, he will be known in the Muslim world with its functional definitions of culture and civilization. Thus, his reformist conception of religion, having a social function, which he called "religious idea", was ignored. It is, however, the keystone of the understanding of Bennabi's thinking. For him, "The religious idea" must be an idea lived as a "working truth", being authentic with Islam and effective in the modern world. He mixes the knowledge of the Muslim Tradition with the human sciences and proposes to connect his vision of an authentic Islam with the Cartesian technical spirit. Moreover, in a context of decolonization, Bennabi wants to realize, by the moral and social deployment of the "religious idea", a project of sustainable society, which he sees as being prosperous and open to human civilization. Through this concept of "religious idea" we propose, first of all, to question the place of Bennabi in the history of Algeria but also of contemporary Islam. Then, we want to question the foundations and the purposes of his thought which is singular in Muslim reformism. Finally, this will allow us to measure the impact of the "religious idea" in its project of society on three levels of reflection: man, society, humanity
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Wahyudi, Jarot. "Ahl al-kitāb in the Qurʾān : an analysis of selected classical and modern exegesis." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27975.

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The Qur'anic concept of ahl al-kitab ("People of the Book") has a theological significance for Muslims, showing a sympathetic perception of other religions, particularly Jews and Christians, who share the same monotheistic belief as Muslims. There are many references to abl al-kitab in the Qur'an which may be grouped into two categories: the sympathetic verses which give ahl al-kitab a status similar to that of Muslims and the ambivalent verses which condemn the ahl al-kitab. In this study, surat Al 'Imran (3): 64, 113, 114 and 115 are chosen as examples of sympathetic verses. Six major works of selected classical and modern exegesis, from different schools of thought, are used in the analysis of these verses. Classical exegetes do not suggest any development of the concept of ahl al-kitab, while the modern exegetes include all religious communities in addition to Jews, Christians and Muslims.
The Qur'an itself recognizes the existence of good people among the ahl al-kitab and invites people of diverse faiths to come to a "common word" (kalimatin sawa'in) to establish mutual understanding through critical dialogue. This would, in turn, enable all people to work together to build a new civilization and greater harmony. This thesis avails itself of the fundamental teachings of the Qur'an on ahl ak-kitab and of Muslims' exegesis, as well as secondary scholarship on this topic. The concept of ahl al-kitab is shown to have novel relevance for our religiously pluralist world both today and for the future.
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Lane, Andrew N. "Abd al-Ghani al-Nabulusi's (1641-1731) commentary on Ibn Arabi's 'Fusus al-Hikam' : an analysis and interpretation." Thesis, University of Oxford, 2001. https://ora.ox.ac.uk/objects/uuid:533fc636-91c8-42fd-a40b-ac9771ad591c.

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This thesis is an analysis and interpretation of six chapters from al-Nabulusi's commentary. One of these is an account of his intentions for writing the commentary and the other five are commentaries on parts of the Fusus al-hikam. These chapters chosen from al-Nabulusi's commentary treat important subjects in the Fusus al-hikam which exemplify Ibn 'Arabi's thought particularly well. They are concerned with certain issues which were perceived to have a special importance in the Islamic religious tradition. One issue, for example, is that of Pharaoh's profession of faith which was a prominent subject of debate and discussion in Islamic literature. Ibn 'Arabi's position on this was severely criticised by many. The thesis argues that there are four ways in which to appreciate the commentary's intellectual and religious outlook: first, with respect to its approach to Ibn 'Arabi's ideas; second, with respect to its use of Qur'an and hadith in the specific context of developing an independence from Ibn 'Arabi's thought and in the general context of Qur'anic exegesis; third, in its use of language, narrative and metaphor, finally, in its legal approach towards the issue of Pharaoh's faith evincing arguments similar to those of Ibn 'Arabi, but not identical, and, like Ibn 'Arabi, adopting positions different from those of the wider Islamic religious tradition. The thesis demonstrates that the commentary's significance can be appreciated in two historical contexts: the anti-Ibn 'Arabi tendency manifest in late 17th century Damascus; and the enduring tradition of polemics surrounding Ibn 'Arabi's thought.
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Akash, Hussein Ali. "Die sufische Koranauslegung Semantik und Deutungsmechanismen der išārī-Exegese." Berlin Schwarz, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2815880&prov=M&dok_var=1&dok_ext=htm.

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Ali, Shadan. "Den muslimskt feministiska utmaningen : En analys av kvinnors framställning i koranen ur ett muslimskt feministiskt perspektiv." Thesis, Högskolan i Jönköping, Högskolan för lärande och kommunikation, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-42884.

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The purpose of this study is to examine and analyze the depiction of women in Quran from an Islamic feminist perspective. The questions that my study is based on are: How is the woman accounted in the Quran according to Islamic feminists? How do Muslim feminists argue and what do they base their reasoning on? My study is based on analyzes of the feminists’ works and statements. The results were analyzed with the help of different theories including Miriam Cookes “multiple critique”, Jan Hjärpes “The Islamic basket”, Jonathan Potters “methodological relativism” and Luckman & Bergers “social construction of reality”. The main result of this study is that it highlights how different Islamic feminists interpret the Quran in relation to the present and how their interpretations have created debates internationally. I also discuss the importance of new interpretations and the globalization for Muslim women.
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Långström, Dan. "Änglar : föreställningar om änglar i de Abrahamitiska religionerna." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4780.

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Syftet med uppsatsen är att undersöka de mest framträdande likheter och skillnader i hur änglar och änglalika väsen har framställts i Koranen, Gamla testamentet och i det Nya testamentet. Uppsatsen är en beskrivande och komparativ litteraturstudie, i vilken jag har använt mig av hermeneutiken som tolkningsmetod.

Resultatet av mitt studium visar att de mest framträdande skillnaderna är att änglarna i Koranen inte beskrivs ha en lika tydlig roll som talande sändebud som i det Gamla och Nya Testamentet. Däremot har jag funnit att rollen som handlande tjänare är mer framträdande och därför mera lik den roll som de har i de båda testamentena. Detta betyder att jag då funnit att framställningen av relationen mellan Gud och änglarna, och mellan änglarna och människan kan sägas uppfattas som beskrivet som ett större avstånd. Den allra tydligaste skillnaden är att Koranen framställer änglarna som skapade, vilket inte gäller för Gamla eller Nya Testamentet.

 

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Aziz, Rookhsana. "Hijab – the Islamic dress code: its historical development, evidence from sacred sources and views of selected Muslim scholars." Diss., 2011. http://hdl.handle.net/10500/4888.

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The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah. A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women. While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification. The issue of the female dress code needs to be presented from a female perspective.
Religious Studies and Arabic
M.A. (Islamic Studies)
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Books on the topic "Koranic exegesis"

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Abdul-Raof, Hussein. Schools of Qur'anic exegesis: Genesis and development. New York, N.Y: Routledge, 2010.

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Moses in the Qurʼan and Islamic exegesis. New York: RoutledgeCurzon, 2002.

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Scripture and exegesis in early Imāmī-Shiism. Boston: Brill, 1999.

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Versteegh, C. H. M. Arabic grammar and Qur'anic exegesis in early Islam. Leiden: E.J. Brill, 1993.

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Qurʼānic Christians: An analysis of classical and modern exegesis. Cambridge: Cambridge University Press, 1991.

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The vernacular Qur'an: Translation and the rise of Persian exegesis. Oxford: Oxford University Press, 2012.

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The Qurʼān and its exegesis: Selected texts with classical and modern Muslim interpretations. Rockport, Maine: Oneworld Publications, 1996.

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Journeys in holy lands: The evolution of the Abraham-Ishmael legends in Islamic exegesis. Albany, N.Y: State University of New York Press, 1990.

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A, Salahi M., and Shamis A. A, eds. In the shade of the Qurʾ*an =: Fī Ẓilāl al-Qurʾān. Leicester, U.K: Islamic Foundation, 1999.

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Ishaq, Ansari Zafar, and Islamic Foundation (Great Britain), eds. Towards understanding the Qurʻ-an. London: The Islamic Foundation, 1988.

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Book chapters on the topic "Koranic exegesis"

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Mohammed, Abualwafa. "Der Tafsir als wissenschaftlich-theologische Exegese." In Der Koran und seine Bedeutungsebenen für das Hier und Jetzt, 91–123. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-30002-9_4.

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"KORAN AND KORANIC EXEGESIS." In Commanding Right and Forbidding Wrong in Islamic Thought, 13–31. Cambridge University Press, 2001. http://dx.doi.org/10.1017/cbo9780511497452.003.

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"THE KORAN AND ITS EXEGESIS: FROM MEMORISING TO LEARNING." In Centres of Learning, 91–102. BRILL, 1995. http://dx.doi.org/10.1163/9789004247154_009.

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"E. Die Terminologie in der sufischen Koran-Exegese." In Die sufische Koranauslegung, 191–232. De Gruyter, 2019. http://dx.doi.org/10.1515/9783112208526-008.

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