By President Jane Dammen McAuliffe
The Qur'an is the first non secular textual content for one-sixth of the world's inhabitants. Understood via Muslims to comprise God's personal phrases, it's been an item of reverence and of excessive learn for hundreds of years. The millions of volumes that Muslim students have dedicated to qur'anic interpretation and to the linguistic, rhetorical and narrative research of the textual content are enough to create complete libraries of qur'anic stories. Drawing upon a wealthy scholarly history, Brill's Encyclopaedia of the Qur'an (EQ) combines alphabetically-arranged articles concerning the contents of the Qur'an. it really is an encyclopaedic dictionary of qur'anic phrases, suggestions, personalities, position names, cultural background and exegesis prolonged with essays at the most crucial topics and matters inside qur'anic experiences. With approximately one thousand entries in five volumes, the EQ is the 1st accomplished, multi-volume reference paintings at the Qur'an to seem in a Western language.
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Additional resources for Encyclopaedia of the Qur'ān, vol 4 P - Sh
Still, enough has been said to indicate that qur ānic peace was of such complexity that it could give rise to that history after the time of the Prophet. Earle H. Waugh Bibliography Y. Friedmann, Tolerance and coercion in Islam, Cambridge 2003; M. Khadduri, War and peace in the law of Islam, Baltimore 1975; G. Mensching, Toleranz und Wahrheit in der Religion, Heidelberg 1955; trans. J. H. H. Waugh, Peace as seen in the Qur ān, Jerusalem 1986. e. ). When ahl appears in a construction with a person it means his blood relatives (see family; kinship; people of the house), but with other nouns it acquires wider meanings, for instance, ahl madhhab are those who profess a certain doctrine or follow a particular school of law; ahl alislām are the Muslims (see law and the qur n; community and society in the qur n).
It is not accidental, then, that in the Meccan sūras the preposition, “fī,” is used — instead of the phrase “fī sabīli” (see q 29:69: “Those who ﬁght⁄struggle [ jāhadū] for our cause [ fīnā], we will surely guide [nahdī] to our paths [subulanā]”). Nonetheless, as it is used in the Qur ān almost exclusively in the above expression, it has become inseparable from the concept of holy war in Muslim tradition. The only exception relates to the conceptual dualism mentioned above, as it juxtaposes holy war with its opposite (see q 4:76: “The believers ﬁght [ yuqātilūna] in the way of God and the unbelievers ﬁght in the way of the āghūt.
Q 7:96). Third, a functional notion of peace played a role both in deﬁning Mu ammad’s career and in shaping his attitude towards the people with whom he had to deal. This is often reﬂected in the sūras that treat his dealings with tribal peoples (see arabs; bedouin). In the late Medinan period (see chronology and the qur n), the Bedouins are castigated for their ignorance of the Prophet’s purposes (q 9:97); they itch for a ﬁght and then evaporate when the Prophet decides to negotiate the submission of the enemy (cf.