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The European Qur’an. Islamic Scripture in European Culture and Religion 1150-1850 is a peer-reviewed book series publishing the research results of the correspondent ERC project EuQu. The European Qur’an analyze the important role that the Qur’an has played in the formation of medieval and early modern European religious diversity and identity, deeply imbedded in the political and religious thought of Europe and part of the intellectual repertoire. The titles dealing with aspects of the transmission, translation and study of the Qur’an in Europe, in debates about European cultural and religious identities, and more broadly about the place of the Qur’an in European culture. General Editors are the four Principal investigators: Mercedes García-Arenal, John Tolan, Roberto Tottoli and Jan Loop.
In spring 1456, with the help of the faqīh Yça Gidelli, Juan de Segovia accomplished a trilingual Qur’an (Castilian, Arabic and Latin) he regarded as fundamental to the conversion of the Muslims after the Ottoman conquest of Byzantium. This book delves into Segovia’s program, from his university lectures at Salamanca to the disputes held with Muslims in Castile, from the doctrinal debates at the Council of Basel to his exile in the Duchy of Savoy and the destiny of his books. Segovia deemed the await of miracles, preaching in Islamic lands, and the Crusade promoted by the papacy, to be useless. On the contrary, he considered knowledge of the Qur'an as unavoidable for Christian scholars engaged in the study of Islam, but also for Muslims, who were supposed to understand Christian doctrine through their own "law". It will be shown how Segovia's proposal is far from echoing modern concerns for religious tolerance, pacifism, and Arabic studies, let alone twentieth-century interreligious dialogue. Drawing on Biblical exegesis, Segovia called his program via pacis et doctrine and discussed it with influential churchmen such as Nicholas of Cusa and Enea Silvio Piccolomini. He believed mutual exchange of doctrinal ideas to be the only solution to stem wars and persuade Muslims to convert voluntarily to the Christian faith.
Only little is known about the book culture of Tunis, although the city had been a centre for teaching and learning throughout Ḥafṣid rule in Ifrīqiya (c. 1230 to 1574). The libraries of Tunis are considered lost since the sack of the city by the armies of the emperor Charles V in the summer of 1535. This study reconstructs for the first time the original holdings of Tunis’ medieval libraries and shows what can still be learned from these recovered fragments.
An in-depth analysis of a wide range of texts and artefacts shows that the Ḥafṣid libraries were looted and their collections redistributed, mostly among European collectors. The Lost Libraries of Tunis brings Early Modern scholarship on Arabic texts and language into context by utilising the manuscripts from Ifrīqiya as a source to map the interest in, and scholarship on, Arabic manuscripts in Early Modern Europe.
With an art-historical and sociohistorical interpretation of the reconstructed manuscript corpus, The Lost Libraries of Tunis challenges views accepted among Islamic art historians and describes a dynamic and vivid regional book culture of the Maghreb embedded in the wider Arabic manuscript tradition, precisely showing strong interaction and exchange.
This volume explores how Eastern Christians of various religious traditions engaged with Islam and its Holy Book. By employing a long durée perspective, the volume will explore both continuities and disruptions, as well as diverse ideological positions among the Eastern Christians in their approach towards Islamic tenets, religious practices and interpretations of the Qur’an. The essays included in the volume investigate texts written in Arabic, Armenian, Bulgarian, Georgian, Greek, Slavonic and Russian. The essays discuss the knowledge regimes of text production, and shed light on the Eastern Christians’ conceptualization of Islam until the dawn of modernity.
This volume is a contribution to the entangled and cross-cultural history of Eastern Christians with Islam through the centuries, from the Mediterranean to Russia via the Balkans, and the Caucasus. Eastern Christians intellectual responses to the religious challenges posed by Islam were shaped by diverse multicultural and multi-confessional contexts, which ultimately played a significant role in defining their religious identity and the dynamics of communal life
This edited volume aims to advance a Muslim-centered perspective on the study of Islam in Europe. To do so, it brings together a range of case studies that illustrate how European Muslims engaged with their Sacred Scripture while being part of a Christian-dominated social and political space. The research presented in this volume seeks to analyse Muslims’ practices of translating, interpreting and using the Qur’an as a sacred object and, thus, pursues three main research agendas. Part I focuses on the issues of Muslim-Christian relations in Europe and studies how these relations have engendered discursive connections between Muslim- and Christian-produced texts related to the study and interpretation of the Qur’an. Part II aims to bring scholarly attention to the under-represented cases of Muslim communities in Europe. This part introduces new research on Polish-Belarusian, Daghestani, Bosnian and Kazan Tatars and examines local traditions of producing vernacular Qur’ans and commodification of Qur’anic manuscripts. The final section of the volume, Part III, contributes to filling in the gaps related to the theoretical and conceptual framing of Muslim translation activities. The history of religious thought and practice in European history is in many ways still uncharted territory. This book aims to contribute to a better understanding of the cultural history of the Qur’an and Muslim agency in interpreting, transmitting and translating the Sacred Scripture.
Despite its relevance to the subsequent development of Western Islamic studies, the intellectual contribution of early modern Catholicism is still an under-researched area. The aim of this volume is to fill this gap, offering a series of essays dealing with the study of the Qur’an and Arabic language in early modern Catholic Europe. Focusing on the circulation of manuscripts, translations and printed books, the essays highlight how Catholic Orientalism contributed to the birth and spread of Western Islamic studies, although sometimes it was still directed towards religious polemics. Among the protagonists of this period of Islamic studies, the volume will focus on Catholic priests, missionaries, religious orders (Jesuits, Franciscans, Carmelites) Eastern Christians, converts, and other prominent figures in the Catholic culture of the time. Special attention will be given to the work of Ludovico Marracci, author of a fundamental edition of the Arabic text and Latin translation of the Qur’an with an introduction, notes, refutations and religious and linguistic insights.
The volume is of interest to an audience of specialists and non-specialists interested both in Islamic and Qur'anic studies and in the history of modern Catholicism, missions, and Orientalism
Due to the long presence of Muslims in Islamic territories (Al-Andalus and Granada) and of Muslims minorities in the Christians parts, the Iberian Peninsula provides a fertile soil for the study of the Qur’an and Qur’an translations made by both Muslims and Christians. From the mid-twelfth century to at least the end of the seventeenth, the efforts undertaken by Christian scholars and churchmen, by converts, by Muslims (both Mudejars and Moriscos) to transmit, interpret and translate the Holy Book are of the utmost importance for the understanding of Islam in Europe.
This book reflects on a context where Arabic books and Arabic speakers who were familiar with the Qur’an and its exegesis coexisted with Christian scholars. The latter not only intended to convert Muslims, and polemize with them but also to adquire solid knowledge about them and about Islam. Qur’ans were seized during battle, bought, copied, translated, transmitted, recited, and studied. The different features and uses of the Qur’an on Iberian soil, its circulation as well as the lives and works of those who wrote about it and the responses of their audiences, are the object of this book.
The Qur’an: A Guidebook is an updated English version of the work appeared in Italian (Rome 2021) Leggere e studiare il Corano which deals with the contents of the Qur’an, the style and formal features of the text, the history and fixation of it and an poutline of the reception in Islamic literature.
The aim of the work is to give a reader a description of what he/she can find in the Islamic holy text and the state of the critical debates on all the topics dealt with, focusing mainly on the growing scholarly literature which appeared in the last 30 years. As such, the work is unique in combining the aim to give comprehensive information on the topic and, at the same, time, reconstruct the critical debate in a balanced outline also emphasizing confessional approaches and the dynamics in the study of the Qur’an.
There is nothing similar in contemporary scholarship and the book is a handbook for students and scholars of Islam but also for readers in religious studies who need to know how the main questions related to the Islamic text have been discussed in recent scholarship.
In 1143 Robert of Ketton produced the first Latin translation of the Qur’an. This translation, extant in 24 manuscripts, was one of the main ways in which Latin European readers had access to the Muslim holy book. Yet it was not the only means of transmission of Quranic stories and concepts to the Latin world: there were other medieval translations into Latin of the Qur’an and of Christian polemical texts composed in Arabic which transmitted elements of the Qur’an (often in a polemical mode).
The essays in this volume examine the range of medieval Latin transmission of the Qur’an and reaction to the Qur’an by concentrating on the manuscript traditions of medieval Qur’an translations and anti-Islamic polemics in Latin. We see how the Arabic text was transmitted and studied in Medieval Europe. We examine the strategies of translators who struggled to find a proper vocabulary and syntax to render Quranic terms into Latin, at times showing miscomprehensions of the text or willful distortions for polemical purposes. These translations and interpretations by Latin authors working primarily in twelfth- and thirteenth-century Spain were the main sources of information about Islam for European scholars until well into the sixteenth century, when they were printed, reused and commented. This volume presents a key assessment of a crucial chapter in European understandings of Islam.