reynolds-the-quran-in-its-historical-context-2

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286 Christoph Luxenbergconnects this verse to it by adding, as a synonym, the verbstrongly Powerful [i.e. the Almighty] who has taught him."This latter expression has been the object of controversy among both Arab .Western commentators, who have not realized that we are dealing here with·Syriac calque, one of innumerable examples thereof in the Qur'iin. Foral-quwwa (in the singular, and not al-quwa, in the plural, as the Cairohas it), the Qur'an is translating ·literally the Syriac expression taqfjwhich means literally (someone) "strong in force." 14 With the Syriac exJJressic13 'A/lama for its part is derived from Syro-Aramaic '/em I 'lam, 'all em, meaning literally "toto strengthen" and metaphorically, "to render (intellectually) strong"= "to teach," in thethe Syriac synonym taqqef("to reinforce, to strengthen") produced the Arabic thaqqafa (inphorical sense): "to form, to instruct," whence in modem Arabic: wazir at-ta 'lim wa··l-t/;raaa'fa("Minister of Instruction and Culture"). Otherwise the Arabic 'a/lama (in the metaphoricalintellectual," faithfully renders the morphology of a Syriac nomen agentis ("agent noun"),means literally "strong (intellectually)." Likewise it is through the etymology of the Syriac'layma ("child"- in the state of growth, or gaining strength) th\}t one can eh.icidate the primaryof the derived secondary Arabic term ghu/am (boy), along with other derived terms. The Syriacroot 'lam being itself a secondary variant of the root [liam (through the sonorization of (I to 'ayn),meaning originally "to be strong" and by extension "to be in good health, to be sound" (either inor mind), "to heal." Hence we can elucidate the etymology of the Qur'anic term(zi/m I (zulm in Q59, adequately rendered as "age of puberty," nothing other than the logical completion of the age"gaining strength"= "growth" (Syriac 'layma >Arabic ghu/am), to be compared with Q 12:22; 28:14;46:15, where ba/agha ashuddahu (Bell: "he reached his full strength") is the Arabic synonym.The Syro-Aramaic root (z/am ("to be strong, sound") thus enables us to explore the semanticnumber of variants, such as the Syriac metathesis la(zmti, which is "meat" in Arabic, but for whichQur'an has preserved for us the primordial Arabic meaning of"food" in the following four16:14; 35:12; 52:22; 56:21. In the context of these passages the word la(zm means "food" and notas according to the current Arabic understanding. Even in Q 56:21 the word does not implyd'oiseaux," "birds' flesh," "Fleisch von Gefiilgel," as translated by Blachere, Bell and Paret, but"fresh food." Instead of labm(i) l!!J!!: (in) one should read (with metathesis) labm(un) fari(yzm).reading is doubly attested, by Q 16:14 and 35:12, which speaks of"fresh food" and not "freshregards Q 56:21, it is rather difficult to imagine that there is "roast bird" in paradise. A conseqraentialanalysis of the etymology of a number of other Aramaic and Arabic words would lead us to '~--·""·.c. 'historical connection and the semantic ramifications of this, as for example the :svro-Amn1mc("to be strong, sound''), which becomes by metathesis !bern ("to adhere, to be coherent''),Arabic fa/lama ("to weld, to heal''), and by the alteration of the /z to hamza ('), Ia 'ama I Ia 'amasame meaning + "to agree with, be appropriate, be convenient''). Other current Arabic wordsmali(! I mli/:z I mni(z ("convenient, good, well") and even milb ("salt''), which meanttaste," tum out to be derived from Aramaic. By examining this more closely, we note occ:asi•onally lheconsonantal mutation b > v > m as with also b > v > f, for example: Syro-Ararnaic (!alba> Arabic("milk"- as a food); through the sonorization of (I as 'ayn and the spirantization of Aramaic b (=results in the secondary Arabic form 'alaf("forage," "pasture'') and its derivatives. "FcJOd'" b 'lab ("to defeat''), from which is derived the Arabic verb ghalaba (with the sameThese few examples should suffice to demonstrate the work necessary for the development of anlogical dictionary of the Arabic language, which we still lack. ·14 This expression (taqif 'uslmti) is well known in the Syriac liturgy. We find it in the(teshbuhta) hymn which precedes the reading of the Gospel on the vespers ofEaster. Cf. Breviarium jzLr:ta ritum Ecclesiae Antiochenae Syronrm. Pars autumnalis.secundum. Mausili: Typis Fratrum Praedicatorum,l886, 470a, ll. 10-11 (Christmasteshbubtti w-hedrti w-nrmrtimti m-daslminan 1-gayyti w-gabbtirti w-taqi( 'uslmti 'a/d- 'ammak Israel ("Glory, honor, and praise we offer to the Glorious, the Powerful and [thewho is] strong in force, for the victory of your people Israel.").A new Syro-Aramaic reading of Verses 1-18 287'ushnii, the "Almighty," God (or His Spirit) is intended. This contradicts theiterpretation of the commentators cited by Taban, 15 who see in this expression aof (the angel) Gabriel. In contrast to Blachere, who sees here an alluto"un [Ange] redoutable, fort," Bell, with reference to Q 51:58, sees in it anthat should rather be applied to God. This opinion is confirmed elsewherebadfth reported by Ibn 'Abbas and cited by the Lis an al- 'arab according tothe Prophet, in a supplication, is to have said, allah(u)m(a) dha [al-khayl]al-shadfd ("0 God, [you who are] of strong force= almighty). 16translates dhii mirra(tin) as "forceful;" Blachere: "doue de ~agacite;" Paret:Festigkeit eigen ist." The differences among Western translators augmentcited by Taban, who offers the following interpretations (all attributed to"of beautiful stature""of a beautiful appearance""of a large and beautiful stature""endowed with force""of the force of Gabriel"(again) "endowed with force"interpretation, however, is: "a healthy body, exempt from sicknesses andii:illirmitie:s." In these conditions, he explains, the body of a man can be consid!!redHe cites as proof for this a saying of the Prophet, but which has no relationverse. In fact dhii has here the function of a relative pronoun that introducesphrase, an insight that can only be perceived by analyzing its origin.grammar lists five nouns that are exceptions to the classical rule of declinanamely:ab(un) ("father"), akh(un) ("brother"), bam(un) ("father-in-law"),fiiand dhii (possessive pronoun: "possessor of," "endowed with"). All ofnouns, in fact, have an Aramaic origin. While the first three are still found in·l)iodem Arabic dialects, the latter two are only found in the literary language.· As concerns fii, it is most likely an apocope .of Babylonian Aramaic from thevu-·fllam.aH.: word piimmii/puma ("mouth"), 17 of which we find a number of... Tabati, 42.Lisan a/- 'arab, I I: 196.Cf. Carl Brockelrnann, Grundrijl der vergleichenden Grammatik der semitischen Sprachen,Hildesheim: Olrns, 1966, I, § 1!5da, p.333, who cites as Assyrian forms: pli, pi, pa, pl. piate (whichis certainly the plural of the secondary formp(ljara ),which explains also the Babylonian origin of theHebrew forms pe, pi, which would seem anyway to be rather apocopes ofSyro-Aramaic appe I appin.
288 Christoph Luxenbergvariants in modern Arabic dialects lfumm, fom, fomm, th9mm, t.9mm), 18demonstrate that the vocalization of literary Arabic jam does not correspondlinguistiC reality.But unlikefo, the origin of which is an Aramaic noun, dhz7 is a particle madeof two Syro-Aramaic elements: a. the demonstrative d.9 and b. the encliticthe personal pronoun of the third person masculine singular (acting as a(h)ii, which gives the composite form: d.9-(h)ii = dhii. 19 As the ;:,YJ·o-t'IIainaudemonstrative rb- (df, da) also has a correlative function, dha (Yl.ailda.eaJl) tzlm ("again," "anew"), from which is derived the so-called classicalform, does not correspond with the Qur' iinic orthography tm, whichrather a pronunciation identical to dialectal Arabic t.9mm /th9mm ("double=mouth), which reveals the origin of the Aramaic adverb tzlbh, derived from
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New Perspectives on the Qur'anIn th
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New Perspectives onthe Qur)anThe Qu
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ContentsAcknowledgementsContributor
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Acknowledgements xiiiAcknowledgemen
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xviContributorsCompanion to the Qur
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xxForewordIf we were to leave thing
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2 Gabriel Said ReynoldsIn the intro
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6 Gabriel Said Reynoldscontribution
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10 Gabriel Said ReynoldsA different
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14 Gabriel Said ReynoldsAnd He sent
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18 Gabriel Said Reynoldsnames and d
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·Part I···Method in Qur)anic st
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26 Fred M Donnerable to determine m
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30 Fred M Donnerabout which the tra
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34 Fred M Donnerhistorian cannot ac
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Studies in Qur 'anic vocabulary 392
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42 Andrew Rippinforeign is not clea
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46 Andrew Rippinsuggestion could al
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50 Nasr Abu Zaydfrom the perspectiv
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54 Nasr Abu Zaydstudy (1968-72), Eg
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58 Nasr Abu Zaydthe commencement (i
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62 Nasr Abu ZaydThe second phenomen
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66 Nasr Abu Zaydare intended to rea
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70 Nasr Abu Zaydchapter shows that
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74 Nasr Abu ZaydMuslim jurists,fitq
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78 Nasr Abu ZaydFor the natures of
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82 Nasr Abu Zaydcertain, whereas th
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86 Nasr Abu Zaydyour lord?' They sa
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The Jews of the Hijaz in theQur' an
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94 Robert G. Hoylandit by hereditar
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98 Robert G. HoylandScript/Lang.: L
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102 Robert G. HoylandNo.24Place: al
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106 Robert G. HoylandThough classed
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110 Robert G. Hoyland"Akrabos ben S
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114 Robert G. HoylandThe only probl
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118 Hani HayajnehScattered hints ar
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122 Hani Hayajnehand the situations
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126 llanillayqinehthat can elucidat
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130 Hani Hayajnehpreserved in the c
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134 Hani Hayajneh3. al-UkhdiidQur'a
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138 Hani Hayajneh"deliver, preserve
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142 Hani Hayajnehits common tribal
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146 Hani Hayajneh"l) 'mkrb son of ~
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148 Gerd-R. PuinThe orthography oft
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152 Gerd-R. PuinVowel letters and o
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156 Gerd-R. Puinto be explained as
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160 Gerd-R. Puinmade identical with
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164 Gerd-R. Puin(66) fhJ( 67) \J.J
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168 Gerd-R. Puin(Q 51 :47). Here, i
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172 Gerd-R. Puin16:69 16:69 D =16:9
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176 Gerd-R. Puinaccusative, but has
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186 Gerd-R. PuinHowever, neither th
Page 105 and 106: 184 Gerd-R. PuinIn M.F. Malik's tra
Page 107 and 108: 188 Gerd-R. PuinAl-ntb' al-awwal mi
Page 109 and 110: Hapaxes in the Qur'an:identifying a
Page 111 and 112: 196 Shawkat M Toorawathe works of M
Page 113 and 114: 200 Shawkat M ToorawaIn his 1966 Le
Page 115 and 116: 204 Shawkat M ToordWa"any biblical
Page 117 and 118: 208 Shawkat M Toorawa Hapaxes in th
Page 123 and 124: Hapaxes in the Qur'an 221220 Shawka
Page 125 and 126: 224 Shawkat M Toorawa Hapax.es in t
Page 129 and 130: 232 Shawkat M Toorawa Hapax:es in t
Page 131 and 132: Hapaxes in the Qur'an 237236 Shawka
Page 133 and 134: 240 Shawkat M Toorawafrom a shared
Page 135 and 136: 244 Shaw/cat M Toorawasix. And in a
Page 137 and 138: 248 Manfred KroppQur'anic corpus wh
Page 139 and 140: 252 Manfred Kroppobscurum per obscu
Page 141 and 142: 256 Manfred KroppNow the verb kana,
Page 143 and 144: 260 Manfred KroppHaving in mind now
Page 145 and 146: 264 Manfred KroppTo conclude this s
Page 147 and 148: 268 Munther YounesThe wordgharq vio
Page 149 and 150: 272 Mzmther Youneslater came to be
Page 151 and 152: 276 Munther YounesThe verb nashit,
Page 153 and 154: 280 Christoph LuxenbergEdessa, whic
Page 155: 284 Christoph Luxenberg14 He had be
Page 159 and 160: 292 Christoph Luxenberg11. mil kadh
Page 161 and 162: 296 Christoph Luxenbergapplication
Page 163 and 164: Al-Nafilirii in the Qur' anA hermen
Page 165 and 166: 304 Sidney Griffithonly Persian pag
Page 167 and 168: 308 Sidney Griffithand al-na~ara as
Page 169 and 170: 312 Sidney Griffiththis manner the
Page 171 and 172: 316 Sidney Griffithpassages that eq
Page 173 and 174: 320 Sidney Griffithincluded Jews an
Page 175 and 176: 324 Devin J. StewartMore r~cently,
Page 177 and 178: 328 Devin J. Stewart(Q 101:9-11), t
Page 179 and 180: 332 Devin J. Stewartpagans assign t
Page 181 and 182: 336 Devin J. StewartOmen texts were
Page 183 and 184: 340 Devin J. StewartQur'an in the s
Page 185 and 186: 344 Devin J. StewartThi~ idea may t
Page 187 and 188: 348 Devin J. Stewartand so on, are
Page 189 and 190: 352 Su{eiman A. Mouraddid not come
Page 191 and 192: 356 Suleiman A. Mouradaccusation. T
Page 193 and 194: 360 Clare WildeJudea-Christian comm
Page 195 and 196: 364 Clare WildeBible was recognized
Page 197 and 198: 368 Clare WildeRecitation or codex-
Page 199 and 200: Messengers and angels in the Qur'an
Page 201 and 202: 376 Gerald HawtingIt was indicated
Page 203 and 204: 380 Gerald Hawtingthird person (the
Page 205 and 206: 384 Gerald HawtingInherent in all o
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388 Gerald HawtingChristianity that
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Is there a notion of "divineelectio
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396 Reuven FirestoneThe New Testame
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400 Reuven Firestonethrough. a fire
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404 Reuven FirestoneMost of the ter
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408 Reuven Firestoneof the religiou
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412 Waleed Ahmedassess the early Mu
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416 Waleed Ahmedabsent (mal;zdhz7f,
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420 Waleed AhmedThe main problem wi
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424 Waleed AhmedConclusionThe analy
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428 Joseph Witztumhomily by Narsai.
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432 Joseph Witztumin the story keep
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436 Joseph Witztumexample,,when Jac
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440 Joseph WitztumAnd again they sa
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444 Joseph Witztum?ialect and might
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448 Joseph Witztumnot that.the Syri
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452 Emran El-BadawiOther scholars r
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456 Emran El-BadawiCenturies of Ara
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460 Emran El-Badawi!ewish scri~es.
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464 Emran El-Badawistranger, clothi
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468 Adam Silverstein"Egypt." 4 But
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472 Adam Silversteinhoweve~, are la
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476 Adam Silversteinto build a ~arb
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480 BibliographyAbii al-Futiil;!, M
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484 Bibliography--Homiliae Selectae
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488 BibliographyBeyer, K. and A. Li
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492 BibliographyGallez, E.-M. Le me
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496 BibliographyKahle, P.E. "The Qu
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500 BibliographyMcAuliffe, J.D. Qur
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504 Bibliography--"Die Wissenschaft
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508 BibliographySpitaler, A. "Die N
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Index of Qur' anic citationsand ref
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516 Index of Qur 'anic citations an
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520 Index of Qur 'iinic citations a
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524 Index of Qur 'anic citations an
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Index of people, places and subject
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532 Index of people, places and sub
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536 Index of people, places and sub
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