Обсуждение:Encyclopaedia of the Qurʾān - История изменений

Maqivi в 16:04, 22 июля 2022

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Maqivi в 03:21, 24 марта 2022

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	There is a claim on the back cover of EQ which tells us that “hundreds of scholars, both Muslim and non-Muslim, have collaborated in the creation of this work.” This is simply incorrect; there are exactly 278 contributors, no more, no less. Within this specific number, about twenty percent are Muslims, many of whom are known to subscribe to the same perspective as of the non-Muslim contributors.		There is a claim on the back cover of EQ which tells us that “hundreds of scholars, both Muslim and non-Muslim, have collaborated in the creation of this work.” This is simply incorrect; there are exactly 278 contributors, no more, no less. Within this specific number, about twenty percent are Muslims, many of whom are known to subscribe to the same perspective as of the non-Muslim contributors.

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	The “Preface” also claims that “centuries of Muslim and non- Muslim scholarship on the Qurʾān constitutes overlapping categories which do not embody any single, monolithic approach or a unique, overriding methodology” (EQ 1, xi). As proof for this claim, the General Editor draws attention to “the presence of vigorous and contentious debates within Islamic scholarship” (EQ 1, xi). But does the existence of one basic and fundamental underlying framework for treating a text foreclose the possibility of vigorous and contentious debates? The entire corpus of Muslim scholarship on the Qurʾān is based on the premise that the Qurʾān is the Word of God sent down to the Prophet of Islam through the medium of an Angel, Jibril, just as He sent revelation to other Prophets before him. Furthermore, Muslims have always believed that, as a revealed text, the Qurʾān is protected from any corruption. This protection has been guaranteed by none other than the One Who Sent it down through a trustworthy Spirit (al-Ruh al-Amin), Jibril; hence, for them, certain questions related to the text of the Qurʾān, so often discussed in modern academic scholarship, have never been valid questions. While it is true that generations of Muslim scholars have produced a vast body of literature on the Qurʾān, written from a variety of linguistic, legalist, literary, esoteric, and other perspectives, and that within this vast body of literature one finds fierce disagreements, critiques, and debates, yet the overriding fact is that all of this takes place within the boundary condition set by the Sender of the Qurʾān: ''Verily, We have sent it down and We are its Protector''.<sup>1</sup> It is only those who deny its truth, the Qurʾān asserts, who allege that it can be corrupted: ''Verily, those who deny the truth of this Reminder, when it has come to them [are the losers]; for, behold, it is a Mighty Book; no falsehood can enter it from front or from behind; sent down with great care by the One who is truly Wise, ever to be praised''.<sup>2</sup> In another, rather stern, passage, the Qurʾān forecloses the possibility of any change to its text by anyone, including the Prophet himself: ''Now if he [whom We have entrusted with it] had dared to attribute something [of his own] unto Us, We would indeed have seized him by his right hand, and would indeed have cut his jugular vein, and none of you could have saved him. Verily, this [Qurʾān] is a reminder to all the God-conscious.''<sup>3</sup>		The “Preface” also claims that “centuries of Muslim and non- Muslim scholarship on the Qurʾān constitutes overlapping categories which do not embody any single, monolithic approach or a unique, overriding methodology” (EQ 1, xi). As proof for this claim, the General Editor draws attention to “the presence of vigorous and contentious debates within Islamic scholarship” (EQ 1, xi). But does the existence of one basic and fundamental underlying framework for treating a text foreclose the possibility of vigorous and contentious debates? The entire corpus of Muslim scholarship on the Qurʾān is based on the premise that the Qurʾān is the Word of God sent down to the Prophet of Islam through the medium of an Angel, Jibril, just as He sent revelation to other Prophets before him. Furthermore, Muslims have always believed that, as a revealed text, the Qurʾān is protected from any corruption. This protection has been guaranteed by none other than the One Who Sent it down through a trustworthy Spirit (al-Ruh al-Amin), Jibril; hence, for them, certain questions related to the text of the Qurʾān, so often discussed in modern academic scholarship, have never been valid questions. While it is true that generations of Muslim scholars have produced a vast body of literature on the Qurʾān, written from a variety of linguistic, legalist, literary, esoteric, and other perspectives, and that within this vast body of literature one finds fierce disagreements, critiques, and debates, yet the overriding fact is that all of this takes place within the boundary condition set by the Sender of the Qurʾān: ''Verily, We have sent it down and We are its Protector''.<sup>1</sup> It is only those who deny its truth, the Qurʾān asserts, who allege that it can be corrupted: ''Verily, those who deny the truth of this Reminder, when it has come to them [are the losers]; for, behold, it is a Mighty Book; no falsehood can enter it from front or from behind; sent down with great care by the One who is truly Wise, ever to be praised''.<sup>2</sup> In another, rather stern, passage, the Qurʾān forecloses the possibility of any change to its text by anyone, including the Prophet himself: ''Now if he [whom We have entrusted with it] had dared to attribute something [of his own] unto Us, We would indeed have seized him by his right hand, and would indeed have cut his jugular vein, and none of you could have saved him. Verily, this [Qurʾān] is a reminder to all the God-conscious.''<sup>3</sup>

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	Obviously al-Zamakhshari’s Tafsir al-Kashshaf ‘an Haqaāiq Ghawamid al-Tanzil and Ibn Kathir’s Tafsir al-Qurʾān al-Azim are two very different kinds of exegesis, using very different methodologies and techniques, but they both arise from the same basic framework mentioned above; their dissimilarity is of a different order as compared to a work that arises from an opposing foundational perspective. Thus, as far as the Qurʾān is concerned, there are only two clearly delineated foundational or meta-perspectives, out of which all other perspectives can be said to have emerged: the first considers it a text whose author is none other than God Himself; the other does not hold this view to be true.		Obviously al-Zamakhshari’s Tafsir al-Kashshaf ‘an Haqaāiq Ghawamid al-Tanzil and Ibn Kathir’s Tafsir al-Qurʾān al-Azim are two very different kinds of exegesis, using very different methodologies and techniques, but they both arise from the same basic framework mentioned above; their dissimilarity is of a different order as compared to a work that arises from an opposing foundational perspective. Thus, as far as the Qurʾān is concerned, there are only two clearly delineated foundational or meta-perspectives, out of which all other perspectives can be said to have emerged: the first considers it a text whose author is none other than God Himself; the other does not hold this view to be true.

Maqivi в 16:09, 23 марта 2022

2022-03-23T16:09:38Z

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	The editor forthrightly takes up the issue of what she calls "two parallel conversations" about the Qur'an, meaning Muslim and non-Muslim scholarship on the holy book. These have tended to exist in separate spheres, one pious, the other inquisitive; she also acknowledges that some authors found her concept of the project tainted and chose to stay away from it. Given the immense sensitivities of the task, and the vast range of views about the role of the Qur'an, she has done a sensible job of embracing "a plurality of method and perspective."		The editor forthrightly takes up the issue of what she calls "two parallel conversations" about the Qur'an, meaning Muslim and non-Muslim scholarship on the holy book. These have tended to exist in separate spheres, one pious, the other inquisitive; she also acknowledges that some authors found her concept of the project tainted and chose to stay away from it. Given the immense sensitivities of the task, and the vast range of views about the role of the Qur'an, she has done a sensible job of embracing "a plurality of method and perspective."

			== Амазон ==
			The Qur'ān is the primary religious text for one-sixth of the world’s population. Understood by Muslims to contain God's own words, it has been an object of reverence and of intense study for centuries. The thousands of volumes that Muslim scholars have devoted to qur'ānic interpretation and to the linguistic, rhetorical and narrative analysis of the text are sufficient to create entire libraries of qur'ānic studies.
			Drawing upon a rich scholarly heritage, Brill's Encyclopaedia of the Qur'ān (EQ) combines alphabetically-arranged articles about the contents of the Qur'ān. It is an encyclopaedic dictionary of qur'ānic terms, concepts, personalities, place names, cultural history and exegesis extended with essays on the most important themes and subjects within qur'ānic studies. With nearly 1000 entries in 5 volumes, the EQ is the first comprehensive, multi-volume reference work on the Qur'ān to appear in a Western language.

			Cross-referencing and indices Frequent cross-references will draw readers to related entries and each article will conclude with a citation of relevant bibliography. The final volume of the EQ will contain indices of transliterated terms, of qur'ānic references and of the authors and exegetes cited in the entries and essays. It will also include a synoptic outline of the full contents of the EQ.

			Fully international work The EQ is a fully international work supported by an international board of advisors. Scholars from many nations have written articles for the encyclopaedia.

	== Iqbal ==		== Iqbal ==

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	The Encyclopaedia of the Qurʾān Spread over 2,919 pages in five volumes, with an additional 860 pages of five indices in the sixth volume, EQ has been produced with the intention of providing “rigorous, academic scholarship on the Qurʾān, scholarship that grows from a plurality of perspectives and presuppositions,” as General Editor Jane Dammen McAuliffe states in her preface (EQ 1, ix). The work took thirteen years to complete, from its inception in 1993, when she met Peri Bearman, a senior Brill editor, “to explore the possibility of initiating such a project,” to its completion in 2006 with the publication of an additional, unplanned, sixth volume. “The key words in the preceding sentence are ‘rigorous’ and ‘academic’,” she adds emphatically, while providing background on how the project progressed:		The Encyclopaedia of the Qurʾān Spread over 2,919 pages in five volumes, with an additional 860 pages of five indices in the sixth volume, EQ has been produced with the intention of providing “rigorous, academic scholarship on the Qurʾān, scholarship that grows from a plurality of perspectives and presuppositions,” as General Editor Jane Dammen McAuliffe states in her preface (EQ 1, ix). The work took thirteen years to complete, from its inception in 1993, when she met Peri Bearman, a senior Brill editor, “to explore the possibility of initiating such a project,” to its completion in 2006 with the publication of an additional, unplanned, sixth volume. “The key words in the preceding sentence are ‘rigorous’ and ‘academic’,” she adds emphatically, while providing background on how the project progressed:

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Maqivi: Новая страница: «== Reviewed by Daniel Pipes == Middle East Quarterly Summer 2002 The Dutch publisher E.J. Brill has made a name for itself tackling mega-orientalist projects tha...»

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== Reviewed by Daniel Pipes ==
Middle East Quarterly Summer 2002

The Dutch publisher E.J. Brill has made a name for itself tackling mega-orientalist projects that no one else would dare undertake; it continues this indispensable work with the Encyclopaedia of the Qur'an, projected to be a five-volume reference work.

Edited by a professor at Georgetown University, the Encyclopaedia relies mostly on U.S.-based authors, a fair number of other Westerners and Middle Easterners, and occasional contributors from elsewhere. The writers include Muslims and non-Muslims alike, ranging from the well-known (Oleg Grabar, Nasr Hamid Abu Zayd) to the deeply obscure. The entries tend to be on the short side with the exception of a few essay-length efforts ("Chronology and the Qur'an). Some topics are path-breaking, as the bibliographies make clear ("Colors," "Difficult Passages"), while others review familiar ground ("Basmala"). Some are post-modern prattlings ("Contemporary Practices") while others are models of classic orientalist philology ("Animal Life"). While commentators of the Qur'an are not covered, communities of Muslims are ("Deobandis," "African Americans").

The editor forthrightly takes up the issue of what she calls "two parallel conversations" about the Qur'an, meaning Muslim and non-Muslim scholarship on the holy book. These have tended to exist in separate spheres, one pious, the other inquisitive; she also acknowledges that some authors found her concept of the project tainted and chose to stay away from it. Given the immense sensitivities of the task, and the vast range of views about the role of the Qur'an, she has done a sensible job of embracing "a plurality of method and perspective."