By Sarah R. bin Tyeer
This ebook ways the Qur’an as a chief resource for delineating the definition of ugliness, and by means of extension attractiveness, and in flip setting up significant instruments and phrases for literary feedback in the self-discipline of classical Arabic literature (adab). targeting the cultured size of the Qur’an, this system opens up new horizons for interpreting adab by means of studying the culture from in the culture and thereby studying problems with “decontextualisation” and the “untranslatable.” This procedure, in flip, invitations Comparatists, in addition to Arabists, to contemplate different capability and views for forthcoming adab along with the Bakhtinian carnival. utilising this severe technique to literary works as various as One Thousand and One Nights and The Epistle of Forgiveness, Sarah R. bin Tyeer goals to turn out significant issues: how Bakhtin’s aesthetics is anachronistic and hence theoretically beside the point whilst utilized to convinced literary works and the way finally this literary technique is typically used as a proxy for ungrounded and, occasionally, unfair arguments via different scholars.
Foreword by means of Angelika Neuwirth, Professor of Quranic reviews, Freie college, Berlin, Germany.
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This publication ways the Qur’an as a chief resource for delineating the definition of ugliness, and through extension good looks, and in flip developing significant instruments and phrases for literary feedback in the self-discipline of classical Arabic literature (adab). targeting the classy size of the Qur’an, this technique opens up new horizons for studying adab by way of studying the culture from in the culture and thereby analyzing problems with “decontextualisation” and the “untranslatable.
Additional resources for The Qur’an and the Aesthetics of Premodern Arabic Prose
70. 35 Accessed July 7th, 2014. com/2013/09/30/ science-fiction-in-arabic-it-was-not-born-all-of-a-sudden/ Mottahedeh, ‘ʿAjā ʾib in The Thousand and One Nights,’ 38. Eagleton, After Theory, (London and New York: Basic Books, 2004), 144. Ibid. , 145. , 154. Cf. 3 (1970): 193–222. ’ Stefan Sperl, ‘Islamic Spirituality and the Visual Arts’ in The Wiley-Blackwell Companion to Islamic Spirituality, ed. Bruce B. Lawrence and Vincent Cornell. (Forthcoming, 2017). Bürgel, ‘Adab und i ʿtidāl in ar-Ruhāwı̄s Adab aṭ-Ṭ abı̄b: Studie zur Bedeutungsgeschichte zweier Begriffe,’ Zeitschrift der deutschen morgenländischen Gesellschaft 117 (1967): 90–102.
This naturally leads to an investigation of the association of ‘qubḥ’ with ‘moral failure,’ ‘physical qubḥ,’ and ‘Hell’: a relation which establishes an analytic schema of the Qur’anic depiction of Hell, its inhabitants, and their qualifying characteristics as a logical necessity. ’ Does a word, in this case ‘ugliness’ (qubḥ), refer to a concept that is entirely in the mind? Or does it refer to that which exists outside the mind? In other words, when we say ‘the meaning of ugliness,’ is ugliness a description of a conceptual image or a description of an actual form and matter?
90. Ibn Fāris, Mujmal al-Lugha, ed. Hādı̄ Ḥ asan Ḥ ammūdı̄ (Kuwait: Al-Munaẓẓama al-ʿArabiyya li-l-Tarbiya wa l-Thaqāfa wa l- ʿUlūm, 1985), 3:138. 91. al-Zamakhsharı̄, Asās al-Balāgha (Beirut: Dār Ṣādir, 1979), 488. 92. al-Ṣaghānı̄, al-Takmila wa l-Dhayl wa l-Ṣila li-Kitāb Tāj al-Lugha wa Ṣiḥāḥ al- ʿArabiyya, ed. ʿAbd al-ʿAlı̄m al-Ṭ ahāwı̄ (Cairo: Maṭbaʿat dār al-Kutub, 1970–1977), 2:80–81. 93. Ibn Manẓūr, Lisān al- ʿArab (Beirut: Dār Ṣādir, 1997), 5:187. 94. This is a common invective in the Classical Arabic language and this example is attributed to Jarı̄r ‘qabbaḥa al-ilāha wujūha Taghlib kullamā sabbaḥa al-ḥajı̄ju wa kabbarū takbı̄ra’ [May God banish/uglify the faces of the tribe of Taghlib every time the pilgrims praise and glorify God] and is mentioned in Tafsı̄r Fatḥ al-Qadı̄r by al-Shawkānı̄ for sūrat al-Aʿlā (87: 1).