By Hosn Abboud
Supplying an research of the entire tale of Mary in its liturgical, narrative and rhetorical contexts, this literary studying is a prerequisite to any textual studying of the Qur’an even if juristic, theological, or otherwise.
Intertextuality among the previous testomony, New testomony and the Qur’an.
The Qur’an is an oral occasion, linguistic phenomenon and nice literature. So the appliance of contemporary literary theories is key to have complete comprehension of the background of the improvement of literary types from pre-Islamic interval reminiscent of poetry, tale telling, speech-giving to the current. moreover, there's a want, from a feminist viewpoint, to appreciate extensive why a Christian mom determine equivalent to Mary was once vital in early Islam and within the assorted phases of the improvement of the Qur’an as a communique procedure among Muhammad and the early Muslim community.
Introducing smooth literary theories, gender viewpoint and feminist feedback into Qur’anic scholarship for the 1st time, this e-book should be a useful source for students and researchers of Islamic experiences, Qur’anic and New testomony experiences, Comparative Literature and Feminist Theology.
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Extra resources for Mary in the Qur'an: A Literary Reading (Routledge Studies in the Qur'an)
ItqƗn, 1: 38. While later scholars, Richard Bell and Montgomery Watt, maintain the sura itself as the final unit and show unwillingness to admit breaks in its composition, they have allowed more intrusion of later passages into earlier suras. See Bell and Watt, Introduction to the Qur’Ɨn, 111. Although Shaykh AmƯn al-KhǌlƯ (d. 1967) did not do sura studies, he gave an opinion of the sura as an ”incoherent unity” since, in his opinion, “the lack of chronological order in one sǌra and the different artistic devices and themes are all integrated in each sǌra”.
Neuwirth, “Vom Rezitationstext über die Liturgie zum Kanon: zu Entstehung und Wiederauflosung der Surenkonposition im Verlauf der Entwicklung eines islamischen Kultus”, in The Qur’Ɨn as Text, ed. Stefan Wild (Leiden, 1996), 92. Al-RƗghib says in MufradƗt AlfƗz̛ al-Qur’Ɨn: “inna kalƗm Allah wa-in lam yuktab yusamma kitƗban”. The meaning is: “udhkur kalƗma Allah fƯ Maryam ma‘a hifdhihi wa-tadabburih”. See AlRƗghib al-AsfahƗnƯ, MufradƗt AlfƗz̛ al-Qur’Ɨn, ed. Dawoodi (Damascus and Beirut, 1997), 699.
Ya ShƗmƯ, LabƯd ibn RabƯ‘a al-‘ƖmirƯ (Beirut, 2002), 47. inƗ ‘a fƯ shi‘r al-khamr wa-l-nƗqah bayna al-A‘shƗ wa-al-jƗhilƯyƯn (Alexandria, 1960), 52. 47 These characteristics that determined the importance of the she-camel as the camel perfect for the journey or the passage in the desert is taken from the poems themselves. inƗ, 51–95. ǌrah alshi‘rƯyah ladƗ ImrƯ’ al-Qays (Beirut, 1992), 33. Ưda and the sura in her “Rhetoric and the Qur’Ɨn”, EQ 4 (2004): 472–475. See also Neuwirth’s study, “Images and metaphors in the introductory sections of the Makkan sǌras”, Approaches to the Qur’Ɨn, ed.