The Interrelation of the Holy Scriptures: The Qur'an as an Interpretation of the Bible ..39 Stefan Schreiner. Wherever Muslims gather to hear the message of the Qur'an, there the Muslim community is alive.
The doctrine of hell as a hermeneutical challenge
As the tares are pulled up and burned in the fire, so it will be at the end of the age. Of course, the Bishop did not deny that Jesus does speak of salvation and destruction in the gospels.
Ethical critique of the scriptures
Should we suspend them in the name of a higher interpretive principle or challenge the sacred texts on moral grounds. To me, moral or ethical criticism is a more compelling hermeneutical strategy than merely declaring that whatever is problematic in the scriptures can be erased by a postulated "religion of love" or "the gospel of Christ."
Islam and violence
Another verse in the immediate literary context (verse 38) legalizes the cutting off of hands for theft. Should one resort to a cut-and-paste strategy, so to speak, in the name of love.
Saying “no” to the text?
So what is going on here, when the middle of the verse in P 5:32 is simply cut out and the problematic parts of the literary context are completely ignored. They are unjust in the way human beings have come to experience and understand justice, and therefore unacceptable to universal notions of human dignity. 19.
Moral enrichment of the text: part of the process of revelation?
In fact, their ideas about the moral enrichment of the text and about the inclusion of readers in the process of revelation can be considered more dialogic than the perhaps more monological concept of ethical criticism. From a feminist theological point of view (cf. Wadud), however, it is crucial that the right to say "no" to the text is preserved.
The humanization of theological ethics
In my view, ethical concern for the vulnerable human being is clearly an implicit premise for the Ramadan moratorium. In line with Emmanuel Levinas' face-to-face philosophical ethics, I would suggest that concern for the vulnerable human being is the common ground for any call for ethical critique or moral enrichment of scripture.
Introduction
The texts and the group of readers
From the beginning, readers determined that they had the right to read and interpret the texts. What they had was knowledge and experience of grappling with their respective texts and engagement with the meaning of the texts.
Ethical critique and moral enrichment of the texts
They were not ready to compromise the authority of the Qur'an as God's revelation and had no alternative exegesis to offer for the immediate content of this section. Second, they argued that the sura could be understood as limiting the violence permitted in a marriage: harmful violence and killing were clearly not legitimized, indeed prohibited, in the text.
Caution: “The texts may be dangerous—handle with care”
After very briefly presenting the most important interpretive work in the group on these two texts and connecting them to the two hermeneutic concepts of "ethical criticism" and "moral enrichment" of the texts, which Oddbjørn Leirvik explores in greater depth in his contribution in this volume, I now turn to other hermeneutic concepts that can be used to analyze the group's work on the two texts and which can be examples of hermeneutic transformative tools.
Establishing inter-subjective time between the readers and between readers and texts
Fabian has a need to establish what he called an "intersubjective time" - in his case between the researcher and the object of research - to establish. The discussions about the prescriptive texts in this Muslim-Christian reading together open up space for discussion about current challenges, thanks to the intersubjective time established between the readers and between them and the texts.
Seeds of transformative hermeneutics
The Interrelation of the Holy Scriptures: The Qur'an as an Interpretation of the Bible. Gabriel Said Reynolds (ed.), The Qur'an in Its Historical Context (London/New York: Routledge, 2008);.
The unity of revelation and succession of revealed books and prophets
The reason for linking the Qur'an and the Bible in this way is explained in the Qur'an itself: first, with reference to its concept of the unity of revelation and the sequence of revelations and revealed books emerging from it, and second, with reference to it – likewise – the Koran's concept of the succession of prophets. Therefore, referring to Muhammad in the Qur'an, we read: "[And as for you] nothing will be said to you except what was said to all messengers before you" (Sura 41:43).
No distinction between the prophets and their messages
Muhammad's Jewish and Christian contemporaries were already unable to recognize their Holy Scripture in their reading of the Qur'an and therefore rejected it and refused to follow the Arabic prophet (Sura 2:145). However, making such a distinction between the prophets and their messages is – according to the Quran – a sign and proof of disbelief (Sura 4:150-151).
Succession of prophets and books as subsequent confirmations of the truth contained in them
Despite the so-called falsification of the scriptures, i.e., the Torah and the Gospel, the Qur'an remains connected to them. Indeed, the Qur'an purports to correct the falsification of scriptures committed by the followers of the book (ahl al-kitāb).
Understanding
The flow of conversation, within and across traditions, is one of the remarkable features of scriptural reasoning. But scriptural reasoning also disciplines those tendencies by requiring that conversation be generated through the interpretation of texts.
Collegiality
Islam, for example, does not make much sense unless it is contrasted with the traditions, practices and beliefs of which he has rejected. Biblical reasoning embraces that difference and, in ways that are perhaps obscure and difficult to understand, it has the ability to embrace that negativity.
Generativity
Recognizing one's authority to speak to the community means, at least in part, that one's understanding of the spirit of the community is recognized. The Bible's reasoning centers on a flow of interpretations, and the mark of a successful session is indicated as much by the quality of the flow as by the quality of the interpretations at play.
Temporariness
But if the generativity of the discussion is likely to be compromised, if energy is likely to be forcefully dissipated by drawing attention to it, it is not entirely clear what the most appropriate course of action should be. This is a matter of good judgment of biblical discernment; but the question of judgment would probably not arise at all in scientific practice.
An aid to scholarship
The practice of scriptural reasoning is in some ways a microcosm of what happens to Scripture in traditions. There are many other examples of scholarly practices being transformed by the practice of scriptural reasoning.
Academy of World Religions, University of Hamburg
It is important to go further: if one's tradition and the religious tradition are mutually and collectively interpreted, the other can become a partner in a common effort to understand religion. Applying qualitative empirical research methods, the belief and practice of interfaith dialogue as it exists today is studied.
Dialogue in action: the hermeneutical project”
Furthermore, the possibilities and limitations of promoting interfaith dialogue, especially in education, are studied in depth. In addition, the transcripts allowed us to compare the different dialogues and identify commonalities, such as finding similarities and differences in each dialogue, the respective roles of the participants, and recurring strategies or themes.
The structure of the dialogues
Among other themes in the first two steps of the dialogue (interpretation from a beginner's mind and experimental reading of the text as if it were in one's own tradition), the meaning of ahl al-kitāb (the people of the book) was discussed. Because the Buddhist participant felt touched by the first words of the verse 'To you we sent the Scripture' (which Muslims naturally understood as God speaking to the prophet Mohammed), she immediately and personally investigated the text.
Results: Dialogical hermeneutics as a balancing act between fields of tension
This truth from above would be more important for the meaning of the text than for the context. Finding disturbing and challenging meanings of the text is the function of a hermeneutic of distrust.
Legitimating European Islam and European Islamic theology
In this contribution I will discuss the legitimization of the idea of European Islamic theology, explore further dimensions and perspectives of Islamic theological thought in Europe and discuss its relevance for the training of imams and Muslim identity in Europe. In my opinion, in order to explain the idea of European Islamic theology, two more important issues need to be clarified: first, the question of the legitimation of such an idea; and, second, the relationship between a potential European Islamic theology (or Islamic theology in the European context) and European Islam, defined as socio-cultural expressions of Muslim life in Europe.
Impact of the West
For the first time, Muslims have begun to experience the West and modernity by living in the West from the inside. The first is about the general challenges of being a Muslim in Europe today and the second a living experience of Muslim-European identity in the case of Bosnian Muslims.
Influence of the Muslim intellectual elite
I started by arguing that you can talk about European Islam in a socio-cultural sense without relating it to a distinct European Islamic theology. And second, should European Islamic theology be regarded as a precondition or as a result of the integration of Muslims in Europe?
Islamic theology at European/
First, is there a cause-and-effect relationship between progressive Islamic theological and philosophical thought and the lived reality of Muslim populations in Europe.
Scandinavian universities
This is clearly visible in Denmark, as several imams actively participated in establishing a master's program in “Islamic theology and practices” with a focus on Islamic pastoral care at the Faculty of Theology in Copenhagen. In 2011, a Center for Islamic and Middle Eastern Studies was established at the Faculty of Humanities, but its research and teaching area did not include studies in Islamic theology.
The Qur’an is not a monologue
There are many other passages in the Qur'an where not God but men speak. I would like to emphasize that for me as a Muslim the Koran is the word of God.
The Qur’an is thoroughly divine
According to the Islamic and Quranic view, he did not receive it directly from God, but by communication through the angel Gabriel. God does not speak in a divine, absolute manner that is not accessible to humans, but rather conveys the word of God so that it becomes understandable.
The Qur’an is likewise thoroughly human
The hermeneutical challenge
But it is not because the Qur'an does not provide objective knowledge that exists independently of the reader/listener. Some may argue that this consideration may lead to a haphazard interpretation of the Qur'an.
God’s mercy
This also explains why God's mercy is not always mentioned in the Koranic text. This situation is difficult because the Qur'an portrays a surface and likewise a product of the interaction with people.
Qur’anic speech and the maturity of the recipients
The Qur'an says in the second sura that it provides guidance for the pious. So our task today is to fully unfold this mercy in the interpretation of the Qur'an.
Ma‘nā-cum-maghzā approach
However, understanding the original/historical meaning provides a starting point for further, deeper interpretation. There are several hermeneutic ways to develop and broaden the meaning of the Qur'anic text so that it can be understood and applied to a contemporary environment.
Interpretation of Q 2:111—113
One of the ways to find out what the text means can be called maghzā (meaning), or main message of a verse, or in Gadamer's words "general meaning" (sinngemäß). Consequently, we must say that a text is not simply a given object, but a phase in the performance of the communicative event [Verständigungsgeschehen].9.
Linguistic analysis of the verses
According to Fakhr al-Dīn al-Rāzī, the first possibility seems to be closer to the meaning of the text, as shown in verse 113 to be discussed. This was difficult because entering heaven is one of the eschatological aspects that only God knows.
The immediate historical context: The occasion of revelation (Asbab al-Nuzūl)
Abduh says that in order to understand the verses, one must look at the history of religions and religious communities, in order to know whether such a belief is universal or applies only to a certain group of them.
The broader historical context: Encounter between religious communities in Medina
The main message (maghzā) of the verses
From these verses we can conclude that the rightly guided people are those who submit to the One and Only God (muslimūn, in a general sense). While Prophet Muhammad and his followers submitted to the One and Only God, it is important to note that it does not explicitly state that the Rightly Guided Community is exclusively a Muslim community.
Concluding remarks
In my opinion, the Qur'anic tradition of the Adam and Eve story provides a more favorable basis for a just interpretation of the text than the Old Testament. The purpose of this article is to discuss the creation story of Adam and Eve (or that of humans) as found in the Qur'an from a contemporary feminist perspective, as well as its impact on feminist exegesis.
The dynamic of the creation story
It is not granted to you to hunger therein, nor to walk naked, nor to thirst in it, nor to suffer from the heat of the sun.” But then Satan whispered to him (bad ideas). This way of telling the story allows for a gender-equitable interpretation of the text, which we will see in detail later, because it does not support the dominant Christian perception that women are responsible for the fall of humanity.
Interpretation of the so-called “fall of humanity” in traditional Qur’anic exegesis
These narratives in particular have created an imbalance between men and women in the Islamic tradition, but they should also be seen as a strong contrast to the Qur'an. These misogynistic interpretations of the creation story are ideal soil on which patriarchal interpretations of other Qur'anic passages that emphasize the imbalance between men and women could grow even more easily.
Feminist exegesis and its approach to the creation story
It should be seen as an influence of the Judeo-Christian tradition, distinct from the Qur'an. Many verses in the Qur'an refer to creation as a whole, to nature and especially to animals.
Animals in the Qur’an
In the following we will look at the descriptions of animals in the Qur'an which, as far as possible, relate to all animals. It is also important to consider the verses that provide information about a possible relationship between God and the animal.
About the characteristics of animals
However, it is also mentioned in a subsequent verse that he understood the language of ants. Since the addressee of the Qur'an is man, the animal is specifically mentioned in the context of humanity.
About the benefits of animals for human beings
But what do these "customs" of the animal by man say about the animal itself. This step is also necessary to locate the animal within the cosmos: through the location of humanity - and a possible boundary - it becomes clear how animals must be placed within creation.
About the mission of humanity on earth
30 Because of the overlaps in meaning, it is difficult to translate these terms clearly. Rather, they must join the rest of creation as a special creation.38 Therefore, it would be too simplistic to say that God created everything solely for the benefit of man.
And cause not corruption upon the earth after its reformation” 41
Here too we must look for the details of the Qur'an regarding animals. Only when faced with this task can we adequately meet the challenge of a transformative reading of the Qur'an for the assessment of various current (animal) ethical questions.
Islamic spiritual care
Maxims of Islamic spiritual care
Meeting people according to their own understanding
Merciful presence”: Spreading the wings of mercy onto everyone
Be merciful to those on earth, and He who is in heaven will be merciful to you. God is not merciful to the one who is not merciful to people” (Bukhari and Muslim).
Reminding them of their original home
Whoever maintains them will be maintained by God, and whoever cuts them will be eradicated by God (Tirmidhi).
Islamic coping ideals—experiences from Denmark
However, trusting God's plan does not imply a fatalistic attitude where Muslim involvement in self-change is neglected or completely forbidden.7 Rather, the individual struggle generates a state of intimacy with God in the midst of which Muslims realize that God's plans is fair. and show that no matter how challenging life's difficulties may be, they must put their trust in God who has the power to change conditions for the better.8. The Qur'an also emphasizes personal responsibility: "Indeed, Allah will not change the condition of a people until they change what is in themselves..." (13:11).
Talking with God during times of crisis
Prophetic God talk
The Prophet's turning to God without condemning his adversaries is an example from literature that Muslims refer to as an example of his regard for enemies. This is reinforced with the Prophet's response when the angel of the mountains met him outside Ta'if following his supplication and offered to crumble the mountains around the town and destroy it, to which the Prophet replied: " No, I hope that these people will one day come to worship only Allah and Him alone.”10.
Why does God do this? He gives me a baby just to take it away after a few hours
They define the greatness of God and the smallness of the human being or the reality of the Real and the unreality of the unreal. Tashbih names, on the contrary, are very popular: these include names such as al-Mujeeb, "The Answerer of Prayer" or al-Ghafoor.
Rumi and God talk
The patient also mentioned that he recited the Qur'an with translation daily and prayed and recited the asma al husna (Ninety-nine "beautiful" names of God). If God is omnipotent and everything is under His rule (including the evils of the world), then Islam does not have a theodicy "problem". If evil has its own "life".
Coping with and in faith
Even the minute thought that comes to mind is God's will, also known by God, and therefore God is supreme and all "meaning-making" refers to God. The thesis of this thesis is that the changing presentation of God in a certain biblical book - the Book of Genesis - constitutes an invitation to us to ask deep questions about the image of God, about God's relationship with humanity and, in particular, about the extent to which God's voice is heard in and through the biblical text is intended as imperative or dialogic.
Listening to stories from Genesis at different times and contexts
The sheer monstrosity of what was said to Najwa has always haunted me, and over the last twenty years or so it has had a significant impact on my work on the book of Genesis.1 I came to believe that the woman's . 1 Discussion of these and related topics is clearly present in the commentary I wrote on Genesis.
The structure of Genesis
Although what I will now explore has, I believe, broader theological implications, the use and misuse of the Bible, specifically Genesis, in relation to the Middle East conflict has been a motivating force for my exploration. I believe that these differences are not so much the result of an incompetent editor, but are deliberately designed to share with us different aspects of the divine human relationship.
The story of creation
The image of God at the end of Genesis is very different from the image at the beginning. I will also look briefly at the shifts in God's name in the story: between Elohim, Yhwh, El Shaddai.
The story of the flood and its aftermath
Chapters 6–8 of Genesis are a one-sided monologue, in which, apart from the occasional speech of God, the only sound one can hear is the incessant pounding of the rain. If we remember that when God announced the flood, there was also a double use of the word "heart", leb, referring to both the heart of God and the heart of mankind, it becomes very significant.
The story of Abraham
We can say that the justice for Hagar is written into the covenant between God and Abraham. I find it interesting how many of the current flashpoints for problems are linked to the story of Abraham.
The story of Jacob
As the text itself illustrates, we have a responsibility to use that wisdom as Abraham's descendants (including ourselves) have learned what is "good and righteous." There is Jerusalem, where the legend of the founding of the Temple was associated with the near-sacrifice of Isaac, the son of Abraham.
The story of Joseph and his brothers
God has sent me before you." Another example of Joseph's self-proclaimed theological knowledge is in the last chapter, after Jacob's death, when the brothers fear that Joseph may be planning a delayed revenge on them, and he declares, "Fear not. Can this it offers an answer to the “Najwa question”—namely, that the God we encounter in texts such as Genesis 15:18–21 is not intended to be taken as the God or the Bible, or at least the last words of Genesis.
Reading difficult texts with a sensibility towards justice
Different names of God indicating different aspects of God’s relationship with humanity
If this is the case, it becomes interesting to note how rarely, for example, the name Yhwh occurs in the latter part of the Joseph narrative. It is therefore interesting that Genesis, taken as a whole, both begins (Genesis 1) and concludes (Genesis 41-50) with the designation of God as Elohim, a name that both suggests the transcendence of the divine, but also proves to be reticent about the direct intervention of God in the affairs of mankind.
The Bible as dialogue partner
In the narratives of the flood or of Sodom and Gomorrah, for example, divine communication had disastrous consequences. Divine communication in this and other psalms is equivalent to the active intervention of the divine in the ordinary lives of creation.
Structure
This God will make God's home among men and dwell with them; "they shall be his people, and God himself shall be with them; he will wipe away every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, because the first things have passed away" (Rev 21:3–4).
Locating the reader—challenges and prospects
What this means is that when the words of the Bible are read, studied, explained, and performed in the ritual of worship, the text is seen as a vehicle through which God speaks to God's people. These "poor and marginalized" subjects of the reading experience were not to be seen simply as victims who could identify their plight with similar victims in the biblical narratives.
1 Samuel 1-7
In short, kingship is considered problematic because it will endanger the covenant relationships between God and God's people and between people themselves, because it will be characterized by injustice and oppression. To understand such national decline, you must understand the Old Testament logic of an ideal relationship between God and God's people—a logic that is espoused throughout this story.
The path towards decline
The worst outcome is that the Ark of the Covenant is captured by the Philistines (1 Sam 4:10–11). The loss of the Ark of the Covenant was therefore the lowest point of decline for Israel according to 1 Samuel.
The path towards recovery
Their situation is serious because in the second battle the Ark of the Covenant is taken away if they lose the battle. The Ark of the Covenant, or Tabut in the Quran, was one of Israel's most prized possessions.
Contemporary implications
Encountering sacred scriptures is a rich intellectual enterprise that calls its readers to be creative and act in the world. In this article, I will look for models of interpretation in the New Testament that have a destabilizing and transforming potential.
Readings in context
The current Norwegian context
The majority are not particularly active in the religious community, but have a cultural-personal interest in the Holy Scriptures.
Interpretation
Texts of terror
Sometimes I think the Bible has mostly a symbolic value; it's a book to show who you are, not necessarily to read. Is the Bible a book to recommend, for example, to boys and girls or young citizens who come from other parts of the world or other religious traditions.
Approaches to sacred scripture
In the quote from the Jewish prophet Joel, inclusive and inviting statements aim to include all humanity: sons and daughters, young and old men, male and female slaves. It ties in with the general metanarrative of the Bible, in which all people are children of God.
An intersectional approach
11 Marianne Bjelland Kartzow, "'Asking the Other Question': An Intersectional Approach to Galatians 3:28 and the Colossian Home Houses Codes," in Biblical Interpretation 18, no. A Case Study of the World Mission Council', in Missionalia 37, no. eds), True to Our Native Land: An Africano-American New Testament Commentary (Minneapolis: Fortress Press, 2007) and numerous works by Schüssler Fiorenza and for example Kwok (note 4).
A model for biblical interaction and engagement
21 Elisabeth Schüssler Fiorenza, “The Ethics of Biblical Interpretation: Decentring Biblical Scholarship,” in Journal of Biblical Literature 107, no. Since the COP19 UN climate conference in Warsaw, Poland, in 2013, thousands of people have fasted for climate across the globe on the first day of the month to express their solidarity with vulnerable people and call for action.4 People who come quickly from all walks of life.
The interpretative landscape of climate change
In the case of a collective effort, the interpretive work seeks to articulate a shared understanding of the scriptures, building on nuanced or differentiated interpretations, which is a process that would require its own study. It emphasizes the role of one's identity and context as one encounters the biblical text: the question(s) carried by the interpreter, as well as the way the text can speak to them and move them - in fact, the way in which the scriptures can become the Word of. God through the work of the Holy Spirit—can differ based on these elements.
The meeting with the biblical scriptures
Choose life so that you and your descendants may live" (Deut 30:19), God advised after the legislation. Khorchide, Mouhanad, Dr, Professor of Islamic Religious Education, director of the Center for Islamic Theology, University of Münster, Germany Knauth, Thorsten, Dr, Professor of Protestant Theology/Religious Education,.