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Jews, Christians, and Muslims supposedly share a common religious heritage in the patriarch Abraham, and the idea that he should serve only as a source of unity among the three traditions has become widespread in both scholarly and popular circles.Inheriting Abrahamboldly challenges this view, demonstrating Abraham's distinctive role in each tradition, while delineating the points of connection as well. In this sweeping and provocative book, Jon Levenson subjects the powerful story in Genesis of Abraham's calling, his experience in Canaan and Egypt, and his near-sacrifice of his beloved son Isaac to a careful literary and theological analysis. But Levenson also explores how Judaism, Christianity, and Islam have given unique distinctive interpretations to these narratives, often reimagining Abraham and his life in mutually exclusive ways. Historically, the three traditions have differed sharply over what Abraham's life foreshadows, how the Abrahamic community is constituted and sustained, and what practices the patriarch's example authorizes. In these disputes, Levenson finds illuminating signs of profound and enduring theological divergences alongside the commonalities. A stunning achievement that is certain to provoke debate,Inheriting Abrahamtraces how each community has come to revere Abraham as an exemplar of its own distinctive spiritual teachings and practices. This probing and compelling book also reveals how the increasingly conventional notion of the three equally \"Abrahamic\" religions derives from a dangerous misunderstanding of key biblical and Qur'anic texts, fails to do full justice to any of the traditions, and is often biased against Judaism in subtle and pernicious ways.

\"In The Inimitable Qur®هan: Some Problems in English Translations of the Qur®هan with Reference to Rhetorical Features, Khalid Yahya Blankinship examines certain Arabic rhetorical features of the Qur®هan as represented in seven English translations. The author addresses the intersection of two important topics in Qur®هanic studies: the critique of the available English translations and the role of rhetoric in the interpretation of the Qur®هan. He identifies a number of figures characteristic of Qur®anic style which represent some of the chief stumbling blocks for readers who are used to English in attempting to understand, interpret, and appreciate the text. The book should be useful to all those interested in rhetorical and translation studies and theory as well as Islamic studies\"-- Provided by publisher.

Every word of the Qur’an aims to provide an understanding of the divine will. The stopping (waqf) signs in it were created for this purpose. Just like the punctuation marks that ensure the correct understanding of a Turkish sentence, the waqf marks in the Holy Qur’an are also placed for the same reason. The signs of waqf, which give the opportunity to breathe by interrupting the recitation at the places where the meaning is completed, and other signs which provides the recitation starting from the appropriate place for the integrity of the meaning, have significant importance in the authentic reading and interpretation of the Qur’an. Hz. The Prophet himself learnt how to read the Qur’an with the support of Gabriel (as) and then taught it to the Companions as he read it. The Companions tried to recite in the way that the Messenger of Allah had instructed, and strongly avoided adding too much and attributing deficiencies to the verses of the Qur’an. Likewise, they recited the Qur’an with Tajwid, giving every letter its due and taking into account the stop signs. In this context, Ali (Died in 40/661) defined the word “tertil” in the Qur’an as “knowing the Tajwid of letters and stops” and drew attention to the importance and seriousness of the issue of waqf and Ibtida. In later periods, authors such as Abu Bakr Ibn al- Enbari (Died in 328/940), Abu Ja’fer al-Nehhas (Died in 338/950), Abu Amr al-Dânî (Died in 444/1053) have been composed valuable works. However, the scholar, who brought an independent topic under the name of “Sajawand” to the science of recitation and wrote very important works related to the field, is undoubtedly Muhammad b. Tayfur al-Sajawandi (Died in 560/1165). The waqf that constitutes the main axis of our study is the waqf that is dealt with in Sajawandi’s classification of waqfs and indicated by the Ramz ( م) in the manuscripts. Waqf Lazim is a type of ijtihadi style waqf that is considered essential to be emphasized and even considered obligatory in many places. In this context, Sajawandi has justified his claim that “if a joining (vasl) is made in a word, if the nature and meaning of the verse changes, it is obligatory to make a stop” with the examples he gave from the Qur’an. Although there are scholars who consider it “haram” to make a vasl in wording with a need for a waqf ( م), İbn al-Jazari (Died in 833/1429) stated that there is no waqf that is described as wajib or haram in the Qur’an. Waqfs made in a way that deliberately distorts or degrades the meaning of the verse have never been regarded as credible, and it has been stated that foundations can be made in any suitable word for any reasonable reason. Waqf Lazim is different from other types of waqfs. Although the word is complete in Waqf Tam, there is no connection between word and meaning with the next word. However, in the Waqf Lazim, in addition to the reason for this disconnection, it is also taken into account whether making vasl causes i’rab and change of the meaning. Because when vasl is used in a word with a sign of waqf, the i’rab and meaning of the verse change. In Waqf Mutlaq, reading it by making a vasl does not change the i’rab and meaning of the verse. Accordingly, while making a stop in a Waqf Mutlaq and Waqf Kafi is a reason for preference, it is obligatory in Waqf Lazim. Although it is not permissible to do vasl due to a change in meaning in Waqf Lazim, it is permissible to do vasl in Waqf Mutlaq and Waqf Kafi. According to Sajawandi, in a place where the word in the verses is complete, if the next sentence is the beginning sentence and the joining (vasl) is made, the change of the i’rab and the notion of the verse necessitates making a waqf in this place. The symbol of this obligation is denoted by the sign ( م). Not every waqf with the sign of Waqf Lazim has to be a Waqf Tam, Waqf Kafi or Waqf Hasen; just as every waqf does not have to be a Waqf Lazim. However, the choice of foundation in some places with the sign of the need for foundation may sometimes include the reasons of waqf Mutlaq, waqf kafi or waqf hasen. These justifications make Waqf Lazim different from other types of waqfs. So, in this study, the signs of Waqf Lazim in our country’s mushafs, which prefer Sajawandi’s waqf system, will be examined within the framework of verse integrity. It will be analyzed why Sajawandi considers it necessary to make a waqf, taking into account the possible meanings that may occur in the case of joining (vasl). In addition, the verses that Sajawandi determined as a Waqf Lazim and Nîsâbûrî (Born in 730/1329) joined him for the same reasons were chosen as examples, and these places, which are seen as the most essential to be focused on, were also evaluated in terms of i’rab.

Still in its infancy because of the overly conservative views and methods assumed by the majority of scholars working in it since the mid-19th century, the field of early Islamic and quranic studies is one in which the very basic questions must nowadays be addressed with decision.

Ayatollah Yusef Sanei was a prominent contemporary Shia scholar whose particular methodological approach led him to issue some of the most progressive Shia fatwas on the subject of women’s rights. However, the ideas he expressed in the last decades of his life have scarcely been addressed in the English language scholarship. This article explores Sanei’s broader jurisprudential approach and how he applied it to analyzing and often challenging traditional Shia rulings related to gender issues. The article first differentiates Sanei’s approach towards jurisprudence from established methodologies, particularly in relation to his consideration of the Sunna as secondary to the Qurʾān, his rejection of the practice of using consensus as an independent basis of legal rulings, his idea that Sharia rulings may change over time, and his strong emphasis on the Qurʾān’s messages of justice and human dignity. The article illuminates how this combination led Sanei to challenge traditional ideas about men’s authority over women, a fixed socio-political role for women, and men’s superiority in the areas of divorce rights, testimony and worth in blood money (dīya), while concurring with earlier scholars on the unequal division of inheritance. Notwithstanding this latter exception, the article demonstrates that Sanei drew upon jurisprudential approaches in arguing in favor of equality between men and women in many areas.

This study examines the tendency in schools of theology of the Tafsir by the Ministry of Religious Affairs of the Republic of Indonesia, especially in anthropomorphism, khalq al-Qur`an and ru`yatullah. This study is a library research, and the primary data is the Tafsir by the Ministry of Religious Affairs of the Republic of Indonesia that was published in 1996. Meanwhile, the secondary data is the works of the rational school of theology (Mu’tazila and Māturīdī Samarkand) and the traditional school of theology (Ashʿarī and Māturīdī Bukhara). After studying the sources above, it was found a number of verses of the Qur’an were used as naqli views by rational and traditional scholars, and then they explained their interpretation according to this Tafsir. Furthermore, a comparative interpretation analysis is carried out by applying the interpretation of the rational and traditional schools of theology to draw a conclusion about the school of theology in this Tafsir. The finding shows that the interpretation of anthropomorphic verses in this Tafsir is in line with Ashʿarīyah and Māturīdīyah Samarkand Beliefs. Hence, the Al-Qur’an is qadim (ancient or old), and God can be seen with the eyes of the believer in the hereafter.