Understanding the Qur'an: Themes and Style by Muhammad Abdel Haleem

By Muhammad Abdel Haleem

The tenets of Islam can't be grasped with no right figuring out of theQur’an. during this vital creation, now revised and up to date for a newpaperback version, Muhammad Abdel Haleem examines the Qur’an’s majorrecurrent subject matters - lifestyles and eternity, marriage and divorce, peace and battle, waterand nourishment - and for the 1st time considers those components in thecontext of Qur’anic linguistic variety. With a clean perception into the heritage ofthe Qur’an, Professor Haleem examines the context and conditions leadingto the improvement of the suras (chapters) and the ayahs (verses) and theconstruction of the Qur’an itself. He indicates that well known conceptions of Islamicattitudes to girls, marriage and divorce, clash and society, all fluctuate radicallyfrom the genuine teachings of the Qur’an. figuring out the Qur’angoes on toexplore the ways that the Judaic and Christian traditions, as mirrored in theBible, should be in comparison to Qur’anic ways to related issues.

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H. ——— 36 Vgl. Stefan Wild, „We have sent down to thee the book with the truth …“ – Spatial and Temporal Implications of the Qur’anic Concepts of nuzūl, tanzīl and inzāl, in: The Qur’an as Text, hg. v. Stefan Wild, Leiden 1996, 137–153. 37 Vgl. Jacqueline Chabbi, Art. Jinn, in: Encyclopaedia of the Qur’ān (wie Anm. 7), Bd. 4, 43–50. Zur Reflexion der Djinnen im Koran vgl. Gerald Hawting, Eavesdropping on the Heavenly Assembly and the Protection of the Revelation from Demonic Corruption, in: Self-Referentiality in the Qur’ān, hg.

Die als archaisch abgestempelten Hebräer, d. h. empirisch: die Juden, stehen damit außerhalb der Geschichte. Insbesondere Ernest Renans19 zugespitzt formulierte Kontrastierung der beiden Sprachfamilien forderte zur Debatte heraus. So legte bereits Ignaz Goldziher20, der Gründervater der kritischen Islamwissenschaft, zur Widerlegung der These von der Mythenlosigkeit der Hebräer eine gewagte, an den damals neuesten Erkenntnissen der Mythenforschung orientierte Neu-Interpretation weiter Teile des Buches Genesis vor, in denen er typische Charakterzüge mythischen Denkens zu entdecken meinte – eine zu ihrer Zeit gewagte Erwiderung auf Renan.

Strukturell eröffnen die Anfangsschwüre zwei Bildregister: das der Topographie, „Stadt“, und das der menschlichen Physiologie, „Zeugung“. Als Schwuraussage folgt eine Rüge des Menschen, ein frühmekkanischer Topos, der dem Menschen eine ihm von Schöpfung an eignende Instabilität und Ambivalenz bescheinigt. Im konkreten Fall wird ihm Beschwerlichkeit, vielleicht im Sinne von Schwerfälligkeit im Verstehen, angelastet. Denn nur so ist sein protzendes Beharren auf Verschwendung zu erklären, einer Haltung aus der anthropozentrisch orientierten Lebenswelt des beduinischen Helden, die mit der neuen Verkündigung unvereinbar ist.

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