To this category, I would suggest, belong those traditionalists, for whom Koranic studies ventures not beyond the search for even greater literary clarity and thematic coherence in the Koran Whilst the translation itself is to my knowledge unprecedented, the use of Itqan material as such in modern studies of the Koran is not, the most significant being that of Theodore Noldeke’s still invaluable, Geschichte des Qoran.1Īnd whilst the Itqan is rightly described both as an invaluable “introduction to the critical study of the Koran”2, as well as “a monumental synthesis of the quranic sciences”3 its greater value would seem to lie in the as yet fledgling area of higher critical studies of the Koran.Īrkoun might well have had just this in mind when he complained of an “epistemological myopia” common to both western as well as Islamic scholars who hesitate in applying modern linguistic tools such as narrative analysis or semiology to the Koran.4 The work before you, some twenty chapters of excerpts from Jalal ‘l-Din ‘l-Suyuti’s ‘l-Itqan fi `Ulum al-Qur’an, is a translation of what this celebrated polymath considered indispensable linguistic and stylistic tools for comprehending the meanings of the Koran. By Jalaluddin Suyuti – English Translation by Muneer Fareed AL-ITQAN FI ULUM AL-QUR’AN Introduction
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