Abstract
Abraham Geiger’s 1833 essay launched a particular genre of research that posits foreign etymology for many terms in the Qur’ān. Whereas some work has been erudite, others have posited far-fetched concepts to the point where at least one author opines that Aramaic was the original language of the Qur’ān. Muslim exegetes have compounded the problem by seeking to interpret the Qur’ān on its own, without reference to other Abrahamic scriptures. I argue that Muhammad’s audience understood him clearly since he was using terms that had become part of the Arabic language long before his time. I examine three terms: islām, imān, and dīn, showing that the meaning of these words in the Qur’ān can be deciphered by reliance on context of usage and intertextuality. To this end, I refer to several verses of the Qur’ān as well as of the Hebrew Bible and Talmudic literature. A proper understanding of these words allows us to see Q3:19 and Q5:3 as pluralistic instead of the particularistic interpretation that most exegetes proffer.
Highlights
Abraham Geiger’s 1833 essay launched a particular genre of research that posits foreign etymology for many terms in the Qur’ān
Later analysis revealed that his work was “naïve and judgmental” (Lassner 1999), and that he sometimes fell victim to parallelomania, positing Qur’ānic borrowings from Pirke De-Rabbi Eliezer without realizing that the latter document was composed after the advent of Islām (Stillman 1974)
Muslim community itself,itself, there has been a change in the understanding and interpretation of Islām, i.e., that the word connotes there has been a change in the understanding and interpretation of
Summary
Lie, every word had to literally be from an Arabic source
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