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This comparative study traces Jewish, Christian, and Muslim scriptural interpretation from antiquity to modernity, with special emphasis on the pivotal medieval period. It focuses on three areas: responses in the different faith traditions to tensions created by the need to transplant scriptures into new cultural and linguistic contexts; changing conceptions of the literal sense and its importance vis-à-vis non-literal senses, such as the figurative, spiritual, and midrashic; and ways in which classical rhetoric and poetics informed - or were resisted in - interpretation. Concentrating on points of intersection, the authors bring to light previously hidden aspects of methods and approaches in Judaism, Christianity, and Islam. This volume opens new avenues for interdisciplinary analysis and will benefit scholars and students of biblical studies, religious studies, medieval studies, Islamic studies, Jewish studies, comparative religions, and theory of interpretation.
Over the last twenty years, the rise of Qur'anic studies has been one of the most remarkable developments within the wider framework of Islamic scholarship. This evolution can be viewed from three angles: exponential growth in the accessibility of relevant primary; the use of contemporary methods for developing new analytical agendas; a renewed appreciation of diverse hermeneutical orientations. A veritable gold-rush of publications, theses, colloquia and study projects devoted to the Qur'an in the past two decades illustrates these developments. This scholarly community subsists primarily in European countries and the United States, but its effects are not limited there. The reception and dissemination of this work in Muslim-majority countries is constant and bodes as a promising opportunity to establish a real dialogue between scholars and lived community. The present book contains expert contributions emerging from this nexus, with scholars from North African, Middle Eastern and Western backgrounds who share a common ambition: to advance academic study of the Qurʾan by promoting cooperation across global boundaries.
Chapter 1 INTRODUCTION -- chapter 2 HISTORICAL AND HISTORIOGRAPHICAL BACKGROUND -- chapter 3 SOCIAL CONTEXTS -- chapter 4 INTELLECTUAL CONTEXTS -- chapter 5 TEXTUAL AGENCY I: Titles, final sections and historicization -- chapter 6 TEXTUAL AGENCY II: Micro-arrangement, motifs and political thought -- chapter 7 RECEPTION AFTER THE SEVENTH/THIRTEENTH CENTURY -- chapter 8 CONCLUSION.
From secular-minded autocrats like Saddam Hussein to religious fundamentalists like Osama bin Laden, powerful voices in the Islamic world have been united by a fierce hatred of the West. If we want to know why they think the way they do, we have to understand the history of Islam and its continuous interactions with the West. This masterly collection of essays by a leading expert on Islam and the Middle East ranges over the whole sweep of Islamic history and Western attempts to comprehend it.
This book demonstrates the central role of ḥadīth scholars of the third/ninth century in the articulation of Sunnī Islam. Special attention is devoted to the critical opinions of al-Dhahabī, Ibn Saʿd, Ibn Maʿīn, and Ibn Ḥanbal.
A comprehensive reference work covering all figures of the earliest period of philosophy in the Islamic world. Both major and minor thinkers are covered, with details of biography and doctrine as well as detailed lists and summaries of each author’s works.
Die bisherige Forschung geht davon aus, dass das islamische Recht von unabhängigen Juristen entwickelt wurde. Dabei sind mitunter Einflüsse aus fremden Rechtssystemen eingeräumt worden, doch eine gezielte Rezeption galt stets als ausgeschlossen. In einer Vergleichsanalyse, die auf der Prämisse einer massiven Interaktion der Kulturen in jener Zeit basiert, lässt sich nun nachweisen, dass das erste monumentale Rechtswerk im Islam, die Zāhir ar-riwāya des Šaybānī, strukturell und inhaltlich auf dem Rhēton beruht – einer griechischen Version jenes Regelwerkes, das später in Europa als Corpus Iuris Civilis Verbreitung fand. Inspiriert durch die byzantinische Reichsrechtsidee kodifizierten muslimische Staatsjuristen in Bagdad das islamische „Reichsrecht“, das aber angesichts der Opposition frommer Überlieferer durch Traditionen legitimiert werden musste. Nachdem sich das Reichsrecht in weiten Teilen des Kalifats etabliert hatte, bewirkte der revolutionäre Triumph der Orthodoxie Mitte des 9. Jahrhunderts dessen Übergang in ein Juristenrecht, das nun in den Händen unabhängiger Gelehrter lag.