Remerciez-le!

Remerciez @Admin pour avoir partagé cet document gratuitement, de la manière la plus simple, en partageant sur les réseaux sociaux.

The Semantics of Qurʾanic Language Texts and Studies on the Qurʾān Editorial Bo

The Semantics of Qurʾanic Language Texts and Studies on the Qurʾān Editorial Board Gerhard Böwering (Yale University) Bilal Orfali (American University of Beirut) Devin Stewart (Emory University) volume 16 The titles published in this series are listed at brill.com/tsq The Semantics of Qurʾanic Language al-Āḫira By Ghasssan el Masri LEIDEN | BOSTON This Publication has been supported by the Deutsche Forschungsgemeinschaft and the Seminar für Semitistik und Arabistik at the Freie Universität Berlin. The Library of Congress Cataloging-in-Publication Data is available online at http://catalog.loc.gov LC record available at http://lccn.loc.gov/2020011421 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 1567-2808 ISBN 978-90-04-42799-0 (hardback) ISBN 978-90-04-42803-4 (e-book) Copyright 2020 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi, Brill Sense, Hotei Publishing, mentis Verlag, Verlag Ferdinand Schöningh and Wilhelm Fink Verlag. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. This book is printed on acid-free paper and produced in a sustainable manner. يِبَأ َكيَ ل ِإ اً مِصاَ ع اًدِّيَس َ شْبَ تْسا رْت َ ف هَ ّللا ِحْوَرِ ب َ تْنُكوَكَرْوُ ن َناَك َ لِي مِشْكاةً َ مْحَرِ ب ْأَ نْهاَ ف ةٍوَرَوْحٍ وَرَي ٍناَ ح ْ يِّمُأ ِكيَ ل ِإ سَيِّدَةًرَؤُومًا َ ي اَل ٍقاَب ِداَؤُفلا يِف ِكلٍةَ ّبَ حَمُماَسِو ذْهَب اَذَه يِلَ مَع يِدْهُأ اَ مُكيَ ل ِإ َ ـل اً رْكُش هَ ّلِ ل ُدْمَ حلاَو اَ مُك Assem al-Masri 1939–2019 ∵ Contents 1 Introduction 1 2 Etymology, Historic and Semantic 7 1 Arabic-Scripture 11 2 Forgotten Practices 26 3 Muqātil: bi-ʿainihi 33 4 Abū ʿUbaida: Maǧāzuhu 37 5 al-Ḫalīl: Aṣl as Etymologia 42 3 Arabian Terms and Notions 51 1 Ḥamm—Qarīb 52 Excursus I: Sūrat al-Anbiyāʾ 60 2 Atāḥ—Aʿadd 64 3 al-Qaḍāʾ wa-l-Qadar 67 3.1 al-Qadar—Qaddar 67 3.2 al-Qaḍāʾ—Qaḍā 71 Excursus II: Sūrat al-Ḥāqqa 86 4 Time between Beginning and End 93 1 al-Baʿd—Lā tabʿad 94 2 Awwal / Āḫir—al-Dahr, al-Ayyām, al-Aḥqāb … al-Zamān 109 5 Biblical Vocabulary 132 1 Eschatos 133 2 Beʾaḥarit hayyamim—באחרית הימים134 3 Qumran Texts 140 4 ʿOlam ha-ba—עולם הבא145 5 b-yaumā (ʾa)ḥrāyāܒܝ熏ܡ焏ܐܚ犯ܝ焏 151 Excursus III: Eschatological Varieties 161 6 The Qurʾanic Shifts 170 1 The Early Meccan Period 170 2 EM74 al-Muddaṯir 172 3 EM92 al-Lail 176 4 EM93 al-Ḍuḥā 178 5 EM68 al-Qalam 180 6 EM87 al-Aʿlā 182 viii contents 7 EM82 al-Infiṭār 185 8 EM53 al-Nağm 187 9 EM79 al-Nāziʿāt 195 10 EM77 al-Mursalāt 197 11 EM75 al-Qiyāma 206 Excursus IV: Yaum al-Qiyāma 216 12 EM56 al-Wāqiʿa 231 7 The Middle Meccan Period 246 1 MM54 al-Qamar 246 2 MM37 al-Ṣāffāt 250 3 MM20 Ṭa Ha 259 4 MM44 al-Duḫān 260 5 MM26 al-Šuʿarāʾ 263 6 MM15 al-Ḥiğr 279 7 MM43 al-Zuḫruf 280 8 MM23 al-Muʾminūn 281 9 MM21 al-Anbiyāʾ 284 10 MM17 al-Isrāʾ 284 11 MM27 al-Naml 285 12 MM18 al-Kahf 285 8 The Late Meccan Period 288 1 LM41 Fuṣṣīlat 288 2 LM45 al-Ǧāṯiya 288 3 LM16 al-Naḥl 289 4 LM30 al-Rūm 293 5 LM11 Hūd 294 6 LM14 Ibrāhīm 295 7 LM12 Yūsuf: Taʾwīl—Interpretation and Eschatological Realization 296 Excursus V: al-Dār al-āḫira … min diyārinā 299 8 LM40 Ġāfir 302 9 LM28 al-Qaṣaṣ 302 10 LM39 al-Zumar 303 11 LM29 al-ʿAnkabūt 304 12 LM31 Luqmān 306 13 LM42 al-Šūrā 306 14 LM10 Yūnus 307 15 LM34 Sabaʾ 307 contents ix 16 LM35 Fāṭir 308 17 LM7 al-Aʿrāf 309 18 LM6 al-Anʿām 310 9 The Medinan Developments 312 1 al-Yaum al-āḫir 312 1.1 D2 al-Baqara 313 1.2 D3 Āl ʿImrān 314 1.3 D4 al-Nisāʾ 315 1.4 D65 al-Ṭalāq 315 1.5 D33 al-Aḥzāb 315 1.6 D24 al-Nūr 315 1.7 D58 al-Muǧādila 315 1.8 D60 al-Mumtaḥina 316 1.9 D9 al-Tauba 316 1.10 D5 al-Māʾida 317 2 al-Dunyā 318 2.1 In Tafsir 318 2.2 In Lexica 319 2.3 In Poetry 321 2.4 In the Qurʾān 341 10 Conclusion 348 1 The Philology 348 2 The Theology 363 Appendix: Occurrences of the Root ʾ-ḫ-r and Their Correlates 377 Bibliography 390 Index of Modern Authors 421 Index of Arabic Names and Subjects 422 Index of Muslim Scholars 423 General Index 425 © koninklijke brill nv, leiden, 2020 | doi:10.1163/9789004428034_002 chapter 1 Introduction أَل َ فْيَكَرَ ت ْم َ ضَرَب ً لَ ثَمُ هَ ّللا َ ا كَلِم َ ةًطَيِّب َ ةً كَشَجَر َ ةٍ طَيِّب َ ةٍأَصْل ُ هَا ثَاب ِ ت ِءاَم َ ّسلا يِف اَهُعْرَ فَو ٌ Have you not considered how God has struck a similitude? A good word is the likeness of a good tree—its roots are firm, and its branches are in heaven. Sūrat Ibrāhīm 14:24 ∵ The different etymological methodologies—historical or semantic—that scholars apply for interpreting the meanings of the terms of the Qurʾān, have fundamental epistemological consequences on how the history of the event of the Qurʾān is narrated and above all, on our understanding of its theologi- cal premises. Etymology is essentially an etiological account; it is as much an account of the origin of the name as much as it is an account of essence of the thing so-called. Traditional Muslim scholars can only agree to this sort of claim. One sees this directly in Islam’s emphasis on the original Arabicity of its scripture, which became amatter of doctrine and partof theepistemicidentity and theological character of the canon. One need only observe the founda- tional role that Arabic semantic etymology (al-aṣl) plays in determining the meaning (maʿnā) and definition (ḥadd) of Islamic concepts. All of the core Arab-Islamic linguistic sciences were engaged in etymology, ʿilm al-luġa (lex- icography), al-ištiqāq (derivation) and taṣrīf (morphology) determine the very nature of the concept in exegesis (tafsīr), theology (ʿilm al-kalām), the science of the methodology of jurisprudence (uṣūl al-fiqh) and jurisprudence ( fiqh). A case for illustration: the etymology that is given for a word like zakāt by Muslim scholars and lexicographers, i.e. ‘purification’ and ‘growth’, speaks for the rest of the religious sciences that inevitably deal with and interpret the concept of zakat and transform it into the social reality of the institution of zakāt. For a Muslim, to perform zakāt is ‘to purify her property and engender its growth’. For Muslim theology, Etymology is an etiological account of the religious con- cept; it defines the essence of its meaning in religious practice as well as its social interpretation. 2 chapter 1 The Islamic sciences were not unique in their extensive use of etymology, which was central to late antique epistemology in general and fundamentally underlies literary and exegetical sciences and practices in the Jewish, Christian andpaganworlds.Rarelydomedievalcommentatorsspeakof aconceptbefore first giving an account of the origin of the name, and by so doing, they explicate what they think is the essential nature of the thing so-called. This is equally true for the Greek and Latin traditions as well as the Islamic tradition where the practice was used extensively in the case of the last as testified by the pre- cocious birth—in the early second century AH—of the Arabic lexicographic tradition.1The Greek étumon that gives us ‘etymology’ means no less than ‘true’, ‘real’ and ‘genuine’. Learned men of the classical age like Diodorus and Plutarch used the substantive τὸἔτυμον in the sense of “real meaning, original signifi- cance (of a word)”2 Now if we ask the question: Whence come Arab-Islamic etymologies? We find that their use as a source and instrument of discursive authority and a generator of religious meaning starts with the Qurʾān and sub- sequently runs through the whole length of the tradition. Since the 19th century, Biblical scholarship and historical philology have presented a new challenge to the Islamic etymological tradition and its inner understanding of Qurʾanic terms and concepts. The challenge came in the form of historical philology and therefore historical etymology, which traces the meaning of the Arabic term to its roots outside the Arabic linguistic tradi- tion: Semitic languages where the clear candidate by virtue of belonging to the same family of languages of which Arabic is a member. That, however, often by necessity, imported a Biblical or para-biblical dimension to the reading of the text.The historical variety of meaning, challenged the traditional Arabicmean- ing, sometimes convincingly, and vied vigorously for discursive authority over the interpretation of the text in the last century. Readers and students of the Qurʾān are thereafter left to have to grapple with a tug-of-war of sorts between two grand authorities, each claiming the right to provide the meaning of the Qurʾanic term. Each presenting formidable and persuasive sets of arguments, methodologies and raw lexical data to prove its point. The present study was motivated by this background of seemingly irreconcilable methodologies and hermeneutics and a desire uploads/Litterature/ ghassan-el-masri-the-semantics-of-qur-anic-language-al-a-ira.pdf