Critique of Nasḫ in Contemporary Qur’ānic Hermeneutics Using the Example of Naṣr Ḥāmid Abū Zayd’s Works
This article highlights the importance of the issue of nasḫ in the context of the thought and works of the acclaimed Egyptian thinker Naṣr Ḥāmid Abū Zayd (1943-2010) who, while often perceived as a liberal intellectual, was at the same time deeply embedded in classical and modern Islamic thought and...
| Auteur principal: | |
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| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
MDPI
2022
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| Dans: |
Religions
Année: 2022, Volume: 13, Numéro: 2 |
| Sujets non-standardisés: | B
Naṣr Ḥāmid Abū Zayd
B nasḫ B Islamic jurisprudence B Qur’ānic hermeneutics B Abrogation |
| Accès en ligne: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This article highlights the importance of the issue of nasḫ in the context of the thought and works of the acclaimed Egyptian thinker Naṣr Ḥāmid Abū Zayd (1943-2010) who, while often perceived as a liberal intellectual, was at the same time deeply embedded in classical and modern Islamic thought and a hermeneutical approach to the Qur’ān. The practice of nasḫ is usually translated as "abrogation" and seems to be one of the most important procedures conducted by Muslim jurists within the frame of the Qur’ānic sciences. It is one of the deciding features of Islamic law as subsequently created and codified following the time of the Prophet Muḥammad and the Righteous Caliphs. For Abū Zayd, nasḫ was linked to a set of juridical approaches reducing the discursive aspect of the Qur’ān and turning it into a normative book of law. This article includes examples of Abū Zayd’s critique and analysis of the classical cases of nasḫ as contained in his most important books, Mafhūm an-naṣṣ and Naqd al-ḫiṭāb ad-dīnī, as well his English works published in the Netherlands after the so-called "Case of Abū Zayd" and his forced emigration to Europe. In the last part, the outcome of Abū Zayd’s approach will be assessed and his location among past and present Egyptian and Arab thinkers discussed and problematized. | ||
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