![]() ![]() The second step is a detailed exegetical commentary of TgLam. ![]() The first step involves a survey of the Book of Lamentations (as found in the Masoretic Text ) in order to determine the basic text and meaning of the book which the targumist is interpreting. There are three primary steps involved in this study of TgLam. This thesis is an examination of the exegetical intent and the translational methods employed in Targum Lamentations (TgLam). " 1 The aforementioned quote not only indicates Muslim perception of the completeness of the Qur'an, but also points to supersessionism, the notion that the new revelations sent by God would replace the corrupted scriptures possessed by other The implication of tahrif is that " the Qur'an comes both to confirm and to correct the teaching of Jews and Christians, making Islam not another monotheistic religion, but rather the final and most pure revelation. However, when he was rejected, the notion of tahrif (corruption) came into play. As Keating states: " Muhammad and his followers believed that he was a prophet like the prophets of the Jews and Christians and he expected to be accepted by them. ![]() In contrast, the Quran is complete, sufficient, and preserved from the corruption. According to the Islamic tradition, Jews and Christians corrupted the text of previous scriptures, and therefore their book is unreliable and useless. ![]() Supersessionism and its exegetical consequences. Through this analysis the connection between the Bible and the Qur'an will be demonstrated. The enigmatic figure of Abu Lahab in the Qur'an is an interesting case study that will be used here to illustrate the benefit of this method to shed light on the obscure parts of the Bible and the Qur'an. Therefore, this paper is primarily an analytical approach to the Bible in order to provide a sound understanding of the Qur'an. Note that this is not the premise of this paper but the hypothesis. In this paradigm these two books must be considered as a continuum and complementary revelations, and neither could be interpreted correctly without another. Such a notion implies that the interpretation of the Qur'an starts with the interpretation of the Bible. Ta'wil literally means returning to its origin or source. In contrast to the dominant tendency that has associated the contents of the Qur'an to the biography of Mohammad, the present work suggests that-although the literal aspect of the revelation is based on historical events-the inner meaning could be discovered by ta'wil, when it will be related to the Biblical background. This paper is an attempt to introduce a new perspective on the exegesis of the Qur'an. The chapter investigates the significance of the notion in the Qur’an, the medieval exegetical view that it means “unlettered,” and the modern understanding that the epithet ummi signifies “gentile.” It also explores certain aspects of the complex relationship between prophecy and writing. It explores some of the cultural and symbolic dimensions with which the activity of writing has been associated. The chapter suggests that this Qur’anic representation of the Prophet - as one who does not write or is unable to write - is modelled after biblical and extra-biblical schemes of prophecy and has significant implications for understanding of the Qur’an as a literary genre. It examines how the depiction of the Prophet Muhammad as ‘unscriptured’ functions in the literary representation of the Prophet and his role in the proclamation and transmission of the Qur’an. This chapter addresses certain conceptions of prophecy, writing, and authorship in the Qur’an. Zellentin, Routledge: London & New York, 2019, 31-62. Return to the Origins, edited by Holger M. "Prophecy and writing in the Qu'ran, or why Muhammad was not a scribe", in The Qur'an's Reformation of Judaism and Christianity. ![]()
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