Discussion Forum on Divine Scriptures(DFDS) going to hold its 2021spring second meeting on "Purity in the Qur'an and its Biblical subtext" by  Prof. Gabriel Said Reynolds,University of Notre Dameon on Wednesday May 26th, 4 pm(Tehran zone) via




Meeting ID: 790 9825 3866
Passcode: 1P8kxB

Its notable that DFDS 2021Spring first meeting(May 19th) was held last week on "The semantics of Qur'anic Language: al-Akhira" by Dr. Gassan El_Masri , Bavarian Research Center for Inter-religious Discourses (BaFID),Berlin,Germany. The report of this meeting would be available as fallowed

Exegetical strategies for interpreting a text differ among the different scriptural cultures. The Islamic approach to Qurʾanic exegesis makes extensive use of etymology. However, historical philology caused confusion in the way modern scholars understand the practice of etymology, which they dismissed as ‘folk’ or mistaken etymologies. A distinction must here be taken into consideration, namely between semantic and historical etymological methods. Muslims practiced semantic etymology, which consists of identifying the original world-thing relation (aṣl al-tasmiya) by appealing to a focal root-meaning common to all lexemes that derive from the same consonants. Historical etymology, by contrast, traces the origin of a word in a preexisting related language.  These are two different methods of lexical analysis that should supplement, rather than supplant each other. Traces of Muslim engagement with the semantic etymological method appear in the earliest layer of Islamic philological production, in the genre of al-wuğūh wa-l-naẓāʾir and the science of etymology has reached a surprisingly rapid maturity in Kitāb al-ʿayn by al-Ḫalīl b. Aḥmad al-Farāhīdī.  Modern scholars investigating the historical background of Qurʾanic terms with Hebrew, Aramaic, or Syriac cognates; must take the semantic process that is reshaping these terms’ meanings in the Qurʾān into consideration as a purposeful process of semantic re-etymologizing


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