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“ | The primary (i.e., predominant) function of the sabab in the exegetical texts is not halakhic [juridical] ... the essential role of the material is in haggadic exegesis... I would tentatively trace the origins of this material to the context of the qussās, the wandering story-tellers, and pious preachers and to a basically popular religious worship situation where such stories would prove both enjoyable and edifying.[3] | ” |
“ | To begin with, one should bear in mind that although the traditions known as asbāb al-nuzūl occur in the collections of tafsīr- for example, al-Tabarī's- their birthplace is in the sīra, where they do not yet function as asbāb. These traditions only became asbāb when the Quran exegetes gleaned them from the sīra and recorded them in the tafsīr of the Quran. Within the realm of the sīra, these traditions are still without an exegetic function, because none of them is built around the Quranic verses which occur in it... The basic narrative framework is always independent of Quranic verses and ideas; the Quranic data seem to have been incorporated into the sīra story secondarily, for the sake of embellishment and authorization. In other words, no process of spinning a narrative around a Quranic verse seems to have taken place... Quranic materials only began to be applied to the non-Quranic basic narrative framework when the sacred scripture became a standard source of guidance. At this stage, the quṣṣāṣ (story-tellers) could promote the Islamic status of their traditions (originally suspect of biblical influence) by extending to them the divine authority of the Quran. This was achieved by dragging various passages from the scriptures into the narrative. The same Quranic extract could actually be installed in different scenes of Muhammad's life... Some of the asbāb, but not necessarily all of them, were later gleaned from the sīra and later incorporated into the specialized tafsīr and asbāb al-nuzūl compilations.[4] | ” |
“ | Such reports are cited... out of a general desire to historicize the text of the Qur'ān in order to be able to prove constantly that God really did reveal his book to humanity on earth; the material thereby acts as a witness to God's concern for His creation [ ar-Rahman ]. Indeed al-Suyūtī cites this as one of his understandings of the function of the sabab.[3] | ” |
“ | It has often been remarked that the Qur'ān lacks an overall cohesive structure... and does not provide within itself many keys for interpretation. One of the very basic problem is that it is often impossible to tell where one pericope ends and the next one begins.[3] | ” |
- 2:114 And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.
- 2:115 To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing.
- 53:19 Have ye seen Lat. and 'Uzza,
- 53:20 And another, the third (goddess), Manat?
- 53:21 What! for you the male sex, and for Him, the female?
- 53:22 Behold, such would be indeed a division most unfair!
- 53:23. These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!
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