Mc auliffe encyclopaedia of the qur'an, vol. 1 (brill, 2001)

2. General Editor Jane Dammen McAuliffe, Georgetown University, Washington DC Associate Editors Claude Gilliot, University of Aix-en-Provence William A. Graham, Harvard University Wadad Kadi, University of Chicago Andrew Rippin, University of Victoria Assistant Editors Monique Bernards, Vlijmen, The Netherlands John Nawas, Catholic University Leuven Advisory Board Nasr Hamid Abu-Zayd, University of Leiden Mohammed Arkoun, Sorbonne University Gerhard Bwering, Yale University Gerald R. Hawting, University of London Frederik Leemhuis, University of Groningen Angelika Neuwirth, Free University of Berlin Uri Rubin, Tel-Aviv University

3. v o l u m e o n e A D Jane Dammen McAuliffe, General Editor e Encyclopaedia of the Qur n Brill, LeidenBostonKln 2001

4. Copyright 2001 by Koninklijke Brill nv, Leiden, The Netherlands www.brill.nl All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers ma 01923, usa. Fees are subject to change. isbn 90 04 11465 3 Printed in The Netherlands on acid-free paper.

5. For more than a billion Muslims around the globe, the Qur n reproduces Gods very own words. To hear its verses chanted, to see its words written large on mosque walls, to touch the pages of its inscribed text creates a sense of sacred presence in Muslim minds and hearts. For countless generations, Muslim families have greeted a newborn baby by whispering words from the Qur n in the infants ear. For centuries, small children have begun their formal education with the Qur n. Seated around the teacher, they have learned to form the letters of the Arabic alphabet and to repeat the words and phrases from which their own recitation of the Qur n will develop. In a religious culture that extols learning, those individuals who acquire an advanced knowledge of the Qur n are accorded profound respect. People who commit all of the text to memory are treated with reverence. In fact, reverence marks most Muslim interaction with the Qur n, whether that be in silent prayer, public proclamation or serious study. A description of the Qur n For those with little previous exposure to the Qur n it may be helpful simply to describe this book. In the library of world scriptures, the Qur n stands as one of the shorter entries. When a textual tradition like the Buddhist canon of Pali, Sanskrit and Chinese scriptures is com- pared to the Qur n, the size differences are signicant. Even the Hebrew Bible or the Chris- tian canon of Old and New Testaments comprise much larger collections. In contrast, the Qur n is a fairly compact text of 114 sections. These sections or chapters, virtually all of which begin with the introductory formula In the name of God, the Merciful, the Compas- sionate, are called sras. The sras, in turn, are composed of verses or, in Arabic, yt (sing. ya). Individual sras can contain just a few verses or a few hundred. This variation in length is noteworthy because the Qur n uses length as an organizing principle. The canonical text is arranged by roughly descending order of sra length. In other words, the longer sras appear earlier in the text, the very shortest ones toward the end. The contents of the Qur n are varied and not easily categorized. Nor are they ordered in a manner that systematic modern minds might prefer. You will not, for example, nd separate sras devoted to theological pronouncements, to rules for social and personal behavior, to prayers and liturgical specications, to narratives about past prophets, to warnings about the last judgment and descriptions of heaven and hell or to polemical challenges directed toward preface

6. p r e f a c e ii those with other beliefs. You will, however, find all of these themes, as well as others, woven through the various sras of the qur nic text. In fact, the thematic complexity of the Qur n has spawned a genre of Islamic literature that seeks to extract and to categorize. Some of these works attempt a comprehensive classication of qur nic material under numerous headings and subheadings while others concentrate upon a particular topic. In Muslim bookstores, therefore, one nds books such as What the Qur n says about women or What the Qur n says about a just society. Just as there is thematic variation within the Qur n, there is also stylistic diversity. While the Qur n contains relatively little sustained narrative of the sort to which readers of the Hebrew Bible or Christian New Testament would be accustomed the twelfth sra being the principal exception the language of the Qur n is frequently strong and dramatic. Vivid imag- ery and evocative similes abound. Oaths and dialogues combine with divine direct address, whether to the prophet Mu ammad, to those who believe his message or to those who reject it. Terse, elliptical language alternates with more prolonged, prosaic passages. Prayers and prophecy intermix with the proscriptions and prescriptions that must guide human action. The full force of this rhetorical diversity, however, may not be available to those who read the Qur n in translation. It is an article of Muslim faith and belief that the Qur n is the Qur n only in Arabic. When translated it ceases to be Gods very own words and becomes simply an interpretation of the Arabic original. For this reason, whenever Muslims recite the Qur n in ritual prayer or other liturgical formats, they always recite it in Arabic. Nevertheless, there are numerous translations of the Qur n in most of the major languages of the world, including English. The study of the Qur n The long tradition of scholarship that the Qur n has generated provides another indication of the reverence that surrounds this text. Although the history of the texts pronouncement and transmission, as well as the relation of this history to that of its earliest phases of interpretation, remain matters of scholarly controversy, there is no doubt that questions about the text itself and reections upon its meaning were a part of the qur nic environment from its inception. Not unexpectedly, matters of language took precedence, and the rst efforts at interpretation or exegesis involved providing synonyms and explanations for unfamiliar words. As would be the case with a recited text, variant vocalizations appeared and the increasing number and variety of these eventually prompted steps toward regularization. Not all earlier listeners were equally prepared to understand the sometimes elliptical nature of qur nic discourse. Indi- vidual phrases required exegetical interpolation as did narrative passages of a more allusive nature. Other questions quickly arose: When, and in what circumstances, were certain verses re- vealed? Who or what is intended by an ambiguous term or phrase? To whom or to what does a particular pronoun refer? Who is being addressed by a specic passage and to whom should it apply: to all believers, present and future, or to a restricted set of individuals? Is the intended sense metaphorical or should the verse be understood literally? Are all parts of the Qur n equally comprehensible or are some parts more inherently obscure or problematic? Are there connections between verses, either within a sra or across various parts of the Qur n? Can a passage elsewhere in the text help to explain the one under present examination? Are there levels or layers of meaning in the text and are these accessible only to individuals with special intellectual or spiritual training?

7. p r e f a c eiii Clearly what motivated this multiplicity of interpretive inquiries was more than a scholarly interest in the scripture. Those with a thorough or intimate knowledge of the text were pressed to provide answers to crucial questions about individual and group behavior. The words of the Qur n, understood as coming directly from God, guided social and religious practices within the nascent Muslim community, so an adequate comprehension of the text was seen as essen- tial to its correct application. But even the outlines of this early history remain a matter of scholarly controversy. The question of Islamic origins, understood to include the rst two centuries of this new religious movement, is the most contentious topic within the field of Islamic studies. Scholars, both Muslim and non-Muslim, debate over matters of chronology, geography and source reliability. Assertions and counter-assertions about the Qur n stand at the center of these contentions. A brief sketch of the earliest stages of both the promulgation and interpretation of the Qur n can only allude to these debates, rather than engage them directly. Many scholars feel that the initial stages of both promulgation and interpretation of the Qur n were oral. And they were connected. In the midst of reciting a portion of the text, the reciter might stop to provide synonyms for terms unfamiliar to his audience. He might also make associations between one part of the Qur n and another or offer short explanatory glosses for passages that seemed allusive and elliptical. Storytelling was another activity of the first generations and apparently qur nic recitation was frequently supplemented with associated narratives that drew upon a common store of biblical, hagiographical and legendary material. Seeking the connection between this oral-performative period and its written conveyance, asking whether it was simultaneous or subsequent, raises all of the historiographical concerns just mentioned. Much of the traditional scholarship about this era is drawn from sources that postdate it by several generations. The paucity of extant textual and epigraphic material that can be incontestably ascribed to much of the rst Islamic century exacerbates the situation. What some scholars see as an exciting era of rapid religio-political change that has been ade- quately and reliably described by later Muslim historians, other scholars view as a period of intense sectarian strife whose chronological and geographical specifics can only be dimly glimpsed. And there are a range of scholarly perspectives that lie between these two extremes. By the late ninth century, however, Muslim understanding of the Qur n had reached a stage of doctrinal and exegetical stabilization and the tendency in academic study of the Qur n has been to view this as a pivotal moment. Theological debates about the nature of the Qur n, about whether it was created or uncreated, had been sustained and surmounted. Gener- ations of qur nic interpretation, both oral and written, had produced a massive accumulation of exegetical data, an accumulation captured in the key work that denes this moment. The compendium of explanations for the interpretation of the verses of the Qur n (Jmi al- bayn an ta wl y al-Qur n) was composed by the Baghdd scholar Ab Ja far b. Jarr al- abar (d. 310923) and its most widely-available edition it is still being reprinted runs to thirty volumes. Al- abars commentary on the Qur n represents itself as the summation of all previous exegetical activity. From the vantage point of this commentary and similar works that followed it, later Muslim scholarship on the Qur n looks back to the rst centuries of its history and tracks this history in a generational schema. Within this schema, the prophet Mu ammad himself assumes pride of place as the Qur ns rst interpreter. After his death, this primacy is passed to his closest followers, whom Islamic history calls his Companions. Among the most prominent names of this exegetical generation are: Ibn Abbs, Ibn Mas d, Ubayy b. Ka b and the fourth caliph, Al b. Ab lib. Qur nic

8. p r e f a c e iv interpretation attributed to this period is also associated with the Prophets youngest widow, isha. The next generation, that of the Followers according to traditional Muslim terminology, includes names like Mujhid b. Jabr, Ikrima, Sa d b. Jubayr, al- a k, Qatda b. Di ma and Al b. Ab al a. Later sources list all of these gures as students of Ibn Abbs, a Companion whom the tradition has honored as being the Ocean of exegetical knowledge. Between these very early names and the compendium work of al- abar other important gures entered the landscape of qur nic interpretation: al- asan al-Ba r (d. 110728), Muq- til b. Sulaymn (d. 150767), Sufyn al-Thawr (d. 161778), Sufyn b. Uyayna (d. 196811), Abd al-Razzq (d. 211827), Sahl al-Tustar (d. 238896) and Hd b. Mu akkim (d. ca. 290 903). During the last several decades printed editions have appeared whose attribution to these, and other, early scholars raises all the questions of redaction history and authorial retrojec- tion that continue to preoccupy the study of Islamic origins. Nevertheless, continuing source- critical work on this period should provide both greater security in the accuracy of attribution and a more rened understanding of the lines of exegetical inuence. While al- abars commentary remains a fundamental source, the library of qur nic interpretation grew steadily in the centuries following its early tenth-century appearance. Both Muslim and non-Muslim surveys of exegetical history tend to classify these works by doctrinal or ideological orientation. Without attempting to be exhaustive I will group some of the major names in this fashion to help orient readers of this encyclopaedia who are less familiar with the field of qur nic studies. Most closely associated with the approach of al- abar are: Ab l-Layth al-Samarqand (d. 375985), Ab Is q al-Tha lab (d. 4271035), al-Baghaw (d. 516 1122), Ibn A iyya (d. 5411147), Ibn al-Jawz (d. 5971200), Ibn Kathr (d. 7741373) and al- Suy (d. 9111505). A more uid categorization is that which identies certain forms of interpretation as being less concerned with conveying the exegetical dicta of the earliest Islamic centuries and more interested in expressing particular theological or philosophical orientations. Muslim exegetical history records a more mixed reception to this kind of interpretation. While the works of inter- preters such as al-Q Abd al-Jabbr (d. 4151025), al-Zamakhshar (d. 5381144) and Fakhr al-Dn al-Rz (d. 6061210) have been questioned or condemned, those of Ibn abb al- Nsbr (d. 4061015), al-Bay w (d. ca. 7001301), al-Nasaf (d. 7101310) and al-Khzin al-Baghdd (d. 7421341) have received a generally favorable response. Lists of the most famous Sh commentators usually include al- Ayysh (d. ca. 320932), al-Qumm (. mid 4th10th), al- s (d. 4601067) and al- abars (d. 5481153). While these works do not represent an exegetical tradition that is completely divorced from that of Sunn commentary, they do mark their distinctiveness through reference to certain early authorities, such as Ja far al- diq (d. 148765) and other Sh imms, and through attention to particular topics and modes of interpretation. Sh Islam is, of course, no more monolithic than its Sunn counterpart and there are important groups within Sh ism, such as the Ism ls and the Zayds, who cherish a lineage of commentators within their own intellectual communities. A far more diverse form of qur nic commentary is that associated with mystical Islam or fism. A very early figure in this tradition, Sahl al-Tustar, has already been mentioned. Other important f commentaries are those of al-Sulam (d. 4121021), al-Qushayr (d. 465 1072) and Rzbihn al-Baql (d. 6061209), as well as that published under the name of Ibn al- Arab (d. 6381240) but actually the work of a successor. f commentary is less likely to attempt comprehensive exegetical coverage of the qur nic text than the other works that have been mentioned. Often it records the spiritual insights and mystical illuminations that a

9. p r e f a c ev particular word or phrase of the Qur n has generated, either in the authors mind or in the minds of those whose thoughts he seeks to convey. The selective nature of f commentary finds its counterpart in another exegetical genre that also focuses chiey upon only certain parts of the qur nic text. Legal commentaries on the Qur n concern themselves primarily with those verses that have behavioral implications, that mandate or prohibit various kinds of human activity. The principal works in this category are those of al-Ja (d. 370981), Ilkiy al-Harrs (d. 5041110), Mu ammad b. Abdallh b. al- Arab (d. 5431148) and al-Qur ub (d. 6711272). Mention of the two last-named scholars on this list allows me to note the geographic and linguistic spread of qur nic exegesis. Both Ibn al- Arab and al-Qur ub are from Andalusia, an area of the medieval Muslim world that produced a rich intellectual heritage. They wrote in Arabic, as did all of the commentators whose names have been mentioned thus far. But important exegetical work on the Qur n has certainly not been limited to Arabic. Persian and Turkish contributions are complemented by those in the languages of south and southeast Asia and of sub-Saharan Africa. Especially in more recent centuries the linguistic spread of this interpretive tradition has become more pronounced. While the twentieth century witnessed the publication of major commentaries in Arabic, such as those of Mu ammad Abduh and Rashd Ri , of Sayyid Qu b, of al- ab ab a Persian who wrote in Arabic of Bint al-Sh and of Mu ammad Mutawall al-Sha rw, it also welcomed Urdu contributions by Ab l-A l al-Mawdd and Amn A san I l , as well as a thirty-volume work by Hamka (Haji Abdul Malik Karim Amrullah) in Bahasa Indonesian. Southeast Asia, which is home to about one quarter of the worlds Muslim population, has witnessed a contemporary resurgence of all forms of qur nic studies. Recitation of the Qur n, for instance, takes the form of local, regional and national competitions for both men and women, with qur nic quiz shows as a popular part of these events. While quiz shows may be a decidedly modern way to display expertise in qur nic studies, the desire for comprehensive attention to all aspects of the text and its conveyance has a very long history within Islamic intellectual life. Although sequential commentary on the Qur n constitutes an important part of that history and is a major element of what Muslims like to call the qur nic sciences, it is by no means the only element. Recitation itself has evolved into an elaborate set of disciplines that must be mastered in order to insure the accurate and euphonious reproduction of the text. Students wishing to develop this skill, whether native speakers of Arabic or not, spend years learning how to pro- nounce every phonological element perfectly, how to pace the recitation properly and to pause where required or suggested, how to render particular combinations of letters and to elongate, with some syllables, the sound production for a precise duration. Along with assimilating the rules of recitation, students also begin to memorize the Qur n and many eventually can recite all 114 sras from memory, as have generations of their predecessors. At advanced levels, recitation of the Qur n includes the acquisition of a thorough knowledge of the various readings of the Qur n. These represent yet another realm of the qur- nic sciences and one with very ancient roots. According to traditional accounts of the Qur ns textual canonization, an acceptable range of variability eventually emerged and was ratied by the scholarly community. While most printed texts of the Qur n that are in circulation today draw upon only one of these textual traditions, others remain alive and are sustained by varying numbers of adherents. As the qur nic text continued to attract scrutiny from successive generations of scholars,

10. p r e f a c e vi other categories within the broad range of the qur nic sciences became more standardized and generated their own subgenres of scholarly literature. Attempts to provide historical con- textualization for specific qur nic passages created the occasions of revelation literature, exemplied in a noted work by al-W id (d. 4681076). The belief that the Qur n contained elements of its own abrogation, that some verses nullied the prescriptive force of others, gave rise to an extensive interpretive and cataloguing effort that found expression in the works of scholars like al-Zuhr (d. 124742), al-Na s (d. 338949), Hibat Allh b. Salma (d. 4101020) and Ibn al- At iq (d. ca. 7901020). Lexical examination led to yet further forms of categorization: qur nic vocabulary deemed difficult or unusual by virtue of its derivation or dialectical connection was collected in works by Ibn Qutayba (d. 276889), al-Sijistn (d. 330942) and al-Rghib al-Isbahn (d. 502 1108). Words with multiple meanings and words that function as synonyms are also treated by Ibn Qutayba as well as by al-Damaghn (d. 4781085) and Ibn al-Jawz. The more vexing problem of semantic ambiguity prompted additional works of classication and textual cross- referencing. Taken as a whole this exacting lexical scrutiny demonstrates a profound and reverential engagement with the text, a reverence that is also evident in the rhetorical engrossment that characterizes the developed qur nic sciences. From a very early period it has been a point of Muslim doctrine that the religious and rhetorical power of the Qur n could never be replicated: the Qur n, in the belief of Muslims, is inimitable. Traditional literary criticism of the text concentrates upon elaborating the grounds for this doctrinal declaration. As developed by classical scholars such as al-Rummn (d. 386 996), al-Kha b (d. 388998), al-Bqilln (d. 4031013) and al-Jurjn (d. 4701078), these grounds are both substantive and stylistic. Muslims hold the Qur n to be the ratifying miracle of Mu ammads prophethood because it contains information about the past and the future and about Gods relations with the world that no human being could attain unaided. The Muslim belief that Mu ammad was illiterate adds additional force to this sense of supra- human origin and content. But beyond such matters of content lies the emphasis upon the aesthetic effectiveness of the Qur n. Careful and painstaking analysis of the text isolated relevant examples of genre forms and literary figures; it scrutinized patterns of rhyme and assonance; it catalogued specic instances of word choice and arrangement. This scrutiny and analysis intermingled with praise of the Qur ns overpowering eloquence. In fact, much of the intricate dissection of the qur nic text to be found in works on the sciences of the Qur- n could be viewed as an effort to explain the effect of qur nic recitation upon the believer. The rhetorical experience nds written manifestation in the extraordinarily detailed classi- cations produced by scholars such as al-Zarkash (d. 7941392) and al-Suy . Surveying the eighty chapters of al-Suy s monumental synthesis of the qur nic sciences gives one a good sense of textual scholarship as an act of abiding reverential attention. Scholarship on the Qur n was also produced by non-Muslims. Just as Muslim authors have attended to the scriptural heritage of other religions, particularly Judaism and Christianity, non-Muslim scholars have interested themselves in the Qur n. Of course, much of this interest was fostered by polemical concerns, a know the enemy mentality that became particularly acute during periods of military hostility and intense economic competition. Even from a very early period, verses or passages from the Qur n were used by non-Muslims, in the time- honored tradition of religious polemic, in an attempt to discredit its status as divine revelation and to demonstrate internal inconsistencies. Even without direct quotation, polemical argu- ments against the Qur n became a commonplace of medieval Jewish and Christian religious

11. p r e f a c evii discourse. Such noted gures as John of Damascus (d. 749) al-Qirqisn (mid 10th cent.), Mai- monides (d. 1204) and Thomas Aquinas (d. 1274) may be mentioned in this regard. The later medieval period, however, brought a new approach, one associated with the re- nowned Abbot of Cluny, Peter the Venerable (d. 1156). While certainly not divorced from polemical motives, Peters initiative broadened the active translation movement that was producing Latin versions of important Arabic scientific and medical works to include the Qur n and other works of a religious nature. To do this, Peter assembled a team of translators including the Englishman Robert of Ketton (. 1136-57) who is credited with creating the rst full translation of the Qur n into any Western language. Despite criticisms of its accuracy and arrangement, Roberts rendering remained the standard Latin version of the Qur n for several centuries. It was soon joined, however, by that of Mark of Toledo (. 1193-1216) and recent scholarship has demonstrated that both of these translators did not restrict themselves to the qur nic text alone but clearly had access to a number of major commentaries, either directly or through a scholarly Muslim informant, and made skillful use of them. Much later translation also followed this procedure, including that of the eighteenth-century English Orientalist George Sale and his compatriot, the twentieth-century convert, Mohammed Marmaduke Pickthall. Robert of Kettons translation, via its Italian rendering by Andrea Arrivabene published in 1547, inuenced the rst German and then Dutch translations. Extant manuscripts of Hebrew translations of the Qur n, such as that of Ya aqov b. Israel ha-Levi which too appeared in Venice in 1547, apparently draw upon this same lineage. During this same period French versions were also being produced and in 1698 Ludovico Marraci published another Latin translation that soon saw replication in various European languages. George Sales 1734 combined publication of both a translation of the Qur n and a Preliminary Discourse that drew upon earlier prolegomena served as the principle English-language primer on Islam for more than a century. Translation is, of course, not the only form of non-Muslim qur nic studies that the medieval and early modern Europe generated. Access to the Qur n via such translations provoked responses from Jewish and Christian authors. The interests of both polemic and apologetic were served by a closer knowledge of the qur nic text, prompting scholars such as Ricoldo da Montecroce (d. 1320) and Nicholas of Cusa (d. 1464) to pen refutations. Reference to the Qur n and the citation of specic passages can be found in many works of Jewish and Chris- tian scholarship from these periods. Fragments of transcriptions of the Qur n into Hebrew characters, including some from the Genizah materials, provide additional indication of non- Muslim study of the text. Then, of course, there has been the post-Enlightenment emergence of oriental studies as a distinct academic discipline. Much of what is to be found in the Ency- clopaedia of the Qur n builds upon the work begun in those academic centers that undertook the scientic study of non-Western cultures and religions. Even before this, faculties devoted to such studies had been founded in places like Leiden (1593), Rome (1627) and Oxford (1638). Later they opened at other major European universities and, eventually, at certain North American ones, as well. Arabic and other Islamic languages, such as Persian and Turkish, were a primary focus of instruction because language compe- tency was the indispensable prerequisite to the study of texts and other historical sources. In this regard the emerging discipline of Islamic studies modeled itself upon classical studies as these had developed during the Renaissance and after. Philology, understood as the study of a culture through the lens of the texts that it produced, became the dominant methodology.

12. p r e f a c e viii Because the Qur n was recognized as central to the identity and historical development of Islam, close attention was given to it, and qur nic studies emerged as a major subeld within the study of Islam. In its development, non-Muslim (or Western) qur nic studies was profoundly inuenced by its sibling discipline of biblical studies. Eighteenth- and nineteenth-century biblical criticism, at least that part of it which had migrated from a rabbinic or monastic setting to a university one, bracketed belief in the divine character of the Jewish and Christian scriptures. The Renaissance willingness to apply principles of literary and historical criticism to ancient Greek and Latin texts was adopted for another ancient text, the Bible. Taking a rationalist perspective, some scholars sought to reconcile biblical teaching with the mandates of reason while others concentrated upon the contradictions between the Bible and the canons of scientific orthodoxy. Contextual investigations multiplied as scholars probed the cultural and historical background of the biblical texts and pursued the literary heritage out of which these grew, as well as the redactional process which created their nal form. As scholars schooled in Semitic philology and conversant with the historical-critical study of the Hebrew Bible and the New Testament turned their attention to another ancient text, the Qur n, they brought with them this same disregard of dogmatic assumptions as irrelevant to the tasks of scholarship. The Qur n, like the Bible, was subjected to textual and philological analysis and in the second half of the nineteenth century some of the seminal works that still guide the eld today were written. The names of Gustav Weil, Theodor Nldeke, Abraham Geiger and Hartwig Hirschfeld were soon joined by their twentieth-century counterparts, such as Ignaz Goldziher, Gotthelf Bergstrsse, Otto Pretzl, Richard Bell, Arthur Jeffery and Rudi Paret. From a related perspective, some of these scholars and others approached the Qur n as the most reliable source for reconstruction of the life of Mu ammad and the history of the early Muslim community. New factors in the study of the Qur n As this very brief sketch indicates, the history of Muslim and non-Muslim study of the Qur n could be characterized as two parallel conversations. Ordinarily these conversations proceeded in relative isolation from each other except for those times when polemical salvos were exchanged. The long trajectory of Muslim study and interpretation of the Qur n has been a largely self-contained exercise. Similarly, the more recently established eld of qur nic studies within European and American institutes of higher education has certainly drawn upon the centuries-long results of Muslim scholarship but has rarely established sustained, collaborative conversation with contemporary scholars of the qur nic sciences. But the two solitudes of Muslim and non-Muslim qur nic studies are beginning to break open, at least on some occasions and within some contexts. Increasingly, international conferences devoted to the academic study of the Qur n attract scholars from both groups. Journals that were formally quite segregated now show a greater diversity of authors names and institutional identications. Opportunities to lecture at universities in the Muslim world are being offered to non-Muslim scholars and the reverse of such invitations bring scholars from these universities to European and North American institutions. Perhaps the most signicant point of conuence, however, is graduate training and the production of new generations of doctoral degrees in the eld of qur nic studies. Increasingly, students pursuing graduate work in qur nic studies, as well as other subfields of Islamic studies, in major universities in Europe, the United States, Canada and elsewhere are coming

13. p r e f a c eix from immigrant Muslim families. Many of these are second or third generation products of post-colonial patterns of Muslim migration to Great Britain, France, Germany and North America. Consequently, most of these students enter graduate programs with an educational background and a set of academic assumptions that are indistinguishable from those of their non-Muslim peers. The present mix of academic publication in the eld already reects this dynamic and future productivity will surely manifest its amplication. The vastly increased rate of scholarly exchange facilitated by electronic communication, including the Internet, further accelerates the opportunities for scholarly interaction within the eld of qur nic studies. And it enhances another form of availability that will surely affect the future of the eld. It is worth noting that, until quite recently, the Qur n as a written text was available to a relatively small proportion of Muslims worldwide. Most Muslims for most of Islams long history have experienced the Qur n orally. Literacy rates in pre-modern populations generally were far lower than they are today. In the last century, particularly with the withdrawal of colonial domination in the Muslim world and the subsequent development of systems of public education, there has been great change in mass literacy. The nineteenth- and twentieth-century growth in book production has created the concomitant phenomenon of textual accessibility. Vast print runs, often subsidized by governmental agencies of religious affairs, have made the Qur n available to large segments of the Muslim population worldwide. Multiple translations into virtually all of the worlds languages have brought qur nic teaching directly to the individual without the necessary mediation of a religious scholar. Although translations do not have the same status as the Arabic text, they have allowed many more Muslims to become students of qur nic meaning than was ever possible before. One area where such changes in literacy and textual accessibility are proving transformative is that of Muslim women. Cur- rently Muslim women are achieving secondary and post-secondary degrees in far greater numbers than in any previous generation. And these educated women are reading the Qur n. Within its pages they are nding resources for religious and social renewal and they are forging forms of leadership with which to effect these changes. Easily-available printed versions are but one aspect of the contemporary textual accessibility of the Qur n. Television and radio broadcasts of qur nic recitation are frequent. Audio cassette or CD ROM recordings of the most famous reciters can be purchased in any town with a substantial Muslim population, whether in the Middle East, Asia or North America. And, of course, the Qur n is on the Internet. Thousands of web sites offer the Arabic text, translations into European, Asian and African languages, synchronized recitation of all or part of the text and countless pages of introduction, explanation and commentary. Some versions are searchable, whether by keyword, word segment or chapter and verse number. In fact, some of the editorial accuracy checking for the qur nic citations in this encyclopaedia was done with a searchable, web-based text. Creating the eq Planning for the Encyclopaedia of the Qur n (eq) began in 1993 when I met in Leiden with a senior Brill editor, Peri Bearman, to explore the possibility of initiating such a project. Very quickly, four superb scholars, Wadad Kadi, Claude Gilliot, William Graham and Andrew Rippin, agreed to join the editorial team. Both the desire to take stock of the eld of qur nic studies at the turn of the century and an interest in seeing this field flourish in the new mil- lennium prompted our initial conversations. From its inception, then, the eq has gazed both

14. p r e f a c e x backwards and forwards and this dual visioning has shaped the structuring of this encyclopaedia. As the associate editors and I proceeded with the planning, we were determined to create a reference work that would capture this centurys best achievements in qur nic studies. But we also wanted the eq to stimulate even more extensive scholarship on the Qur n in the decades to come. In the service of this dual ambition, it was decided to expand the expected alphabetical format of an encyclopaedia to include a series of longer, more comprehensive articles. The associate editors and I envisioned these as synoptic statements of the present state of reection and research on major topics within the purview of qur nic studies. The com- bination of encyclopaedia entries, of varying length, and of essay-length overviews of major research areas within the eld of qur nic studies seemed to us the best way both to honor the accomplishments of the last century and to foster the achievements of this one. But as important as this retrospective and prospective vision was to the creation of the eq, yet more important was the desire to make the world of qur nic studies accessible to a very broad range of academic scholars and educated readers. The various elds of literary studies have produced countless dictionaries, encyclopaedias, commentaries and concordances dedi- cated to the study of particular periods, areas, authors and works. Similarly, religious literature, especially the Bible, has been the subject of hundreds of such works, with new ones being produced at an ever-increasing rate. This scholarly abundance stands in stark contrast to the situation in qur nic studies. The number of reference works for the Qur n that are accessible in European languages remains quite small; much of the available information is partial and incomplete or hidden in difcult-to-secure sources. Of course, scholars who can command classical Arabic can avail themselves of thousands of works on the Qur n, including concordances, dictionaries and commentaries, but those without this linguistic access have very little. For example, the last English dictionary of qur nic Arabic was published in 1873 and the only widely-available English concordance is keyed to a translation of the Qur n that used a nineteenth-century numbering system for the verses now rarely encountered in printed versions. English-speaking scholars from elds other than Islamic studies, therefore, are poorly served when they attempt to learn anything about the Qur n, either for their own research purposes or to introduce it to their students. It is with this need in mind that the associate editors and I made the decision to use English-language entry- words for this encyclopaedia. Our colleagues in the eld of Islamic studies will appreciate that this was neither an easy nor an uncontroversial decision. The Encyclopaedia of Islam (ei), which has long been the most widely-used general reference work in the eld, employs transliterated Arabic entry-words or lemmata and this has come to be regarded as the scholarly norm. Such a system allows a precision that is lost with the move to English-language lemmata. To take but one example: There is no exact Arabic equivalent for the word prayer. alt refers to the ritual worship that observant Muslims perform ve times a day, while du connotes less for- malized, intercessory prayer. Dhikr is the term used for a very broad range of f practices and both classical and contemporary Arabic contain other relevant vocabulary items, as well. The ei has articles on each of these three but nothing under the single entry-word, Prayer. Consequently the non-Arabist scholar or student who wants to know something about this more general topic has a difficult time using the ei but will not encounter such hurdles with the eq. Yet another, much-debated decision was that concerning the scope of this encyclopaedia. The Qur n, as a major piece of world literature, and as the primary scripture of a world-wide religious tradition, has generated a huge exegetical corpus. As I have already noted, multi-

15. p r e f a c exi volume commentaries on the Qur n have been produced by virtually every generation of Muslim scholars and, while most of these are written in Arabic, the languages of other Islamic populations are well represented. The continuing popularity of this genre, in both its classical and its contemporary productions, is manifest through sustained publication and sales. The works of major classical commentators like al- abar, al-Zamakhshar, Ibn Kathr and al- Suy can be found on the shelves of any good-sized bookstore in the Muslim world, along- side such contemporary standards as the commentaries of al-Mawdd, Sayyid Qu b and al- ab ab . Consequently, the question had to be considered: Should this be an encyclopaedia of the Qur n or should it be an encyclopaedia of the Qur n and its interpretation? There is, of course, no clear division between these two categories. Virtually every article in this encyclopaedia draws, directly or indirectly, upon the corpus of qur nic exegesis. Nevertheless, project containment demanded that the focus of concentration remain the Qur n itself. Therefore, readers of the eq will not nd a separate article on al- abar or Fakhr al-Dn al- Rz, but they will find frequent reference to the works of these commentators and the eqs cumulative index will allow users to track these references through all of its volumes. This, too, was a tough editorial choice and one that I hope can be reconsidered if this encyclopaedia eventually generates a second, expanded edition. Along with the desire to create a reference work that would be accessible to scholars and students from a broad range of humanistic and social scientic disciplines, the associate editors and I shared a desire to include rigorous, academic scholarship on the Qur n, scholarship that grows from a plurality of perspectives and presuppositions. The key words in the preceding sentence are rigorous and academic. There is, as I have just recounted, no single academic tradition of qur nic scholarship. Centuries of Muslim scholarship on the Qur n constitutes a time line that overlaps with that of generations of Western scholarship on the text. And neither of these categories, inexact as they are, represents a single, monolithic approach or a unique, overriding methodology. Both between and within the worlds of Muslim and Western qur nic scholarship one finds vigorous and contentious debate. Increasingly these worlds overlap, both geographically and intellectually. With the rapid growth of Muslim populations in Europe, North America and other parts of the world, the rough polarity of Muslim and Western becomes ever more blurred. The internationalization of scholarship and of academic life accelerates this trend. As mentioned above, Muslim and non-Muslim scholars interact freely at conferences on the Qur n, whether these be in Leiden or Lahore. Academic journals are much less self-segregated than they were a generation ago and the number of Muslim scholars who have taken advanced degrees in Euro-American institutions in some eld of Islamic studies has increased exponentially. Scholarly perspective can no longer be neatly pinned to religious identication and good scholarship is ourishing in this richly plural environment. The editors of the eq have striven to capture that plurality within the pages of this encyclopaedia, wanting this work to represent the widest possible range of rigorous, academic scholarship on the Qur n. Using the eq Entries in the Encyclopaedia of the Qur n appear in the customary alphabetical order but are of two kinds. By far the majority are articles of varying lengths that treat important gures, concepts, places, values, actions and events to be found within the text of the Qur n or which have an important relationship with the text. For example, the entry on Abraham deals with

16. p r e f a c e xii a gure found in the text while that on African Literature discusses a literary relationship. The second category of articles that have been commissioned for the eq are essay-length treat- ments of important topics within the eld of qur nic studies. Again to take examples from the first volume, I would point to the entries Art and Architecture and Chronology and the Qur n. Here scholars were asked to let their writing reflect the past and present state of the question on these signicant topics. As noted above, the decision to use English-language lemmata in the eq has both advantages and disadvantages. While it makes the work much more widely accessible to scholars in cognate elds, it does not afford Arabists and Islamicists the familiar starting point of transliterated terminology. To solve this, a very thorough indexing of both English words and transliterated Arabic terminology is planned for the eqs final volume. Within the body of the encyclopaedia, however, readers will nd extensive use of transliteration, both in identication of the lemmata and in the articles themselves, so that specialists in this eld can have the precision that is important to them. Of course, in planning the list of entries the decision about what constitutes an English word could never be entirely straightforward. In general, our editorial policy has been guided by current English usage as reflected in contemporary dictionaries and works of general reference. Where an Arabic proper name has a clear English cognate, that has been used. Where it does not, the Arabic form has been retained. Relevant examples would be Adam and Eve as opposed to Dh l-Ki. Because the eq has been created both to present scholarly understanding of the Qur n and to promote it, all authors have been urged to provide relevant and representative bibliography for their articles. Readers will nd these a helpful entry into further study of a particular topic. In addition, in-text citation of both primary and secondary literature should assist scholars in the eld of Islamic studies as they develop more detailed studies of the topics treated in this work. Citations of the Qur n are given by chapter (sra) number, followed by verse (ya) number, e.g. q 30:46. This represents a departure from the more common Muslim practice of identifying sras by name rather than number the previous example would thus be Srat al- Rm, 46 but it makes it much easier for those unfamiliar with sra titles to nd a passage in a translated text of the Qur n. The verse numbering itself follows the now-standard 1924 Cairo edition. Most of the English versions of the Qur n that are commonly available follow this numbering. The one signicant exception is the translation of A.J. Arberry which follows the verse numbering of Gustav Flugels edition (1834), a numbering that can have a negative or positive variance of several verses from the Cairo edition. Although every effort has been made to assure accuracy of qur nic citation in the articles of the eq, no particular translation was mandated by the projects style sheet. Authors were free to use available translations or to make their own translations of the passages quoted in their entries. Similarly, there was no way to insure absolute standardization of reference to primary sources in classical Arabic, such as adth collections or commentaries on the Qur n. While the eq style sheet, its Instructions for Authors, listed preferred editions of many such works, these were not always the ones available in the university or private libraries of individual authors. Although I wish it had been possible to standardize all such references, the editorial time required would have postponed the publication of the eq considerably. At the risk of repeating myself, I would like to underscore that the Encyclopaedia of the Qur n is an inaugural effort. It is a rst attempt to create a substantial work of reference in a eld that has relatively few such resources. From its inception as a scholarly project, the editors of the eq

17. p r e f a c exiii knew that they could never claim consummate thoroughness for this rst edition. Many readers and reviewers will have additional subjects and themes to suggest and both the editors and the publisher welcome these proposals. If the eq serves the purpose intended by those who have shepherded it to publication, there will eventually be another, expanded edition enhanced by the suggestions. A concluding comment on controversy As a concluding remark, I will broach a topic that may seem odd coming from the pen of a general editor. (But perhaps it is but another form of the situated scholarship that has become so prevalent in the last two decades.) That topic is this projects potential for controversy. Many times since undertaking the responsibility of the eq I have been asked by journalists, colleagues and acquaintances whether I feel uneasy or at risk with such an involvement. My answer is always no and it is usually accompanied by some expression of regret that the frequent misrepresentation of Muslim sensibilities could even prompt such a question. Yet the study of a text that millions of people hold sacred is a sensitive task. Some Muslims feel strongly that no non-Muslim should even touch the Qur n, to say nothing of reading and commenting upon it. Yet most Muslims do not feel this way. While there are those who choose to ignore non-Muslim scholarship on the Qur n as irrelevant or inherently awed and misin- formed, others welcome the contributions that non-Muslim scholars have made to this eld. Conversely, there are non-Muslim scholars who have attempted to write about the Qur n in a manner that is not immediately offensive to the theological sensibilities of Muslims. Others have operated with the assumption that such considerations have no place in the realm of academic discourse. Personalities differ, ideological orientations differ and scholarly practices differ on both sides of the dividing line. I have deliberately embraced a plurality of method and perspective within the pages of the eq, but I have done so conscious of the fact that not all scholars, whether non-Muslim or Muslim, agree with this approach. There are Muslim colleagues who have preferred not to participate out of fear that association with the eq would compromise their scholarly integrity. There are non-Muslim colleagues who have demurred for exactly the same reason. Nevertheless, these are very much the exceptions. Most scholars who were invited to contribute accepted with enthusiasm and alacrity, pleased to see the appearance of a reference work that would foster continued development within the field of qur- nic studies. It is my sincere hope, and that of the associate editors, that the eq will do pre- cisely that. Jane Dammen McAuliffe Georgetown University

18. AI = Annales islamologiques AIUON = Annali dell Istituto Universitario Orientale di Napoli AO = Acta orientalia AO-H = Acta orientalia (Academiae Scientiarum Hungaricae) Arabica = Arabica. Revue dtudes arabes ARW = Archiv fr Religionswissenschaft AUU = Acta Universitatis Upsaliensis BASOR = Bulletin of the American Schools of Oriental Research BEO = Bulletin dtudes orientales de lInstitut Franais de Damas BGA = Bibliotheca geographorum arabicorum BIFAO = Bulletin de lInstitut Franais dArcho- logie Orientale du Caire BO = Bibliotheca orientalis BSA = Budapest studies in Arabic BSOAS = Bulletin of the School of Oriental and African Studies Der Islam = Der Islam. Zeitschrift fr Geschichte und Kultur des islamischen Orients EI1 = Encyclopaedia of Islam, 1st ed., Leiden 1913-38 EI2 = Encyclopaedia of Islam, new ed., Leiden 1954- ER = Encyclopedia of religion, ed. M. Eliade, New York 1986 ERE = Encyclopaedia of religions and ethics GMS = Gibb memorial series HO = Handbuch der Orientalistik IA = Islm ansiklopedisi IBLA = Revue de lInstitut des Belles Lettres Arabes, Tunis IC = Islamic culture IJMES = International journal of Middle East studies IOS = Israel oriental studies IQ = The Islamic quarterly Iran = Iran. Journal of the British Institute of Persian Studies JA = Journal asiatique JAL = Journal of Arabic literature JAOS = Journal of the American Oriental Society JE = Jewish encyclopaedia JESHO = Journal of the economic and social history of the Orient JIS = Journal of Islamic studies JNES = Journal of Near Eastern studies JRAS = Journal of the Royal Asiatic Society JSAI = Jerusalem studies in Arabic and Islam JSS = Journal of Semitic studies MFOB = Mlanges de la Facult Orientale de lUniversit St. Joseph de Beyrouth MIDEO = Mlanges de lInstitut Dominicain dtudes orientales du Caire MO = Le monde oriental MSOS = Mitteilungen des Seminars fr orientalische Sprachen, westasiatische Studien Muson = Le Muson. Revue des tudes orientales MW = The Muslim world OC = Oriens christianus abbreviations

19. a b b r e v i a t i o n s OLZ = Orientalistische Literaturzeitung Orientalia = Orientalia. Commentarii periodici Pontificii Instituti Biblici Qan ara = al-Qan ara. Revista de estudios arabes QSA = Quaderni de studi arabi RCEA = Rpertoire chronologique dpigraphie arabe REI = Revue des tudes islamiques REJ = Revue des tudes juives REMMM = Revue du monde musulman et de la Mditerrane RHR = Revue de lhistoire des religions RIMA = Revue du lInstitut des Manuscrits Arabes RMM = Revue du monde musulman RO = Rocznik Orientalistyczny ROC = Revue de lorient chrtien RSO = Rivista degli studi orientali SIr = Studia iranica SI = Studia islamica WI = Die Welt des Islams WKAS = Wrterbuch der klassischen arabischen Sprache WO = Welt des Orients WZKM = Wiener Zeitschrift fr die Kunde des Morgenlandes ZAL = Zeitschrift fr arabische Linguistik ZDMG = Zeitschrift der Deutschen Morgenlndischen Gesellschaft ZGAIW = Zeitschrift fr Geschichte der arabisch-islamischen Wissenschaften ZS = Zeitschrift fr Semitistik xv

20. v ol u m e i Nadia Abu-Zahra, Oxford University Nasr Hamid Abu Zayd, University of Leiden Camilla P. Adang, Tel-Aviv University Mohammad Ali Amir-Moezzi, cole Pratique des Hautes tudes, Paris Mohammed Arkoun, Sorbonne University, Paris Ali S.A. Asani, Harvard University Ahmad M. al-Baghdadi, Kuwait University Julian Baldick, University of London Shahzad Bashir, College of the Holy Cross, Worcester, MA Doris Behrens-Abouseif, University of London Herbert Berg, University of North Carolina at Wilmington Khalid Y. Blankinship, Temple University, Philadelphia Michael Bonner, University of Michigan, Ann Arbor Maurice Borrmans, Ponticio Istituto di Studi Arabi e dIslamistica, Rome Donna Lee Bowen, Brigham Young University Gerhard Bwering, Yale University William M. Brinner, University of California, Berkeley Jonathan E. Brockopp, Bard College, Annandale, NY Christopher George Buck, Michigan State University, East Lansing John Burton, University of St. Andrews (retired) Heribert Busse, Mhlheim/Main Juan Eduardo Campo, University of California, Santa Barbara Ahmad Salim Dallal, Stanford University Frederick Mathewson Denny, University of Colorado, Boulder Eerik Dickinson, Washington, DC Abul Fadl Mohsin Ebrahim, University of Durban Westville Herbert Eisenstein, University of Vienna Nadia Maria El Cheikh, American University of Beirut Mohammad Fadel, Augusta, GA Toufic Fahd, University of Strasbourg Reuven Firestone, Hebrew Union College, Los Angeles Kais M. Firro, University of Haifa Yohanan Friedmann, Hebrew University, Jerusalem Dmitry V. Frolov, Moscow University Avner Giladi, University of Haifa Hugh Philip Goddard, University of Nottingham authors of articles

21. a u t h o r s o f a r t i c l e sxvii Oleg Grabar, Princeton University, Institute for Advanced Studies William A. Graham, Harvard University Sidney H. Griffith, Catholic University of America, Washington, DC Beatrice Gruendler, Yale University Sebastian Gnther, University of Toronto Rosalind W. Gwynne, University of Tennessee, Knoxville Wael B. Hallaq, McGill University, Montreal Isaac Hasson, Hebrew University, Jerusalem Gerald R. Hawting, University of London Thomas Emil Homerin, University of Rochester Qamar-ul Huda, Boston College John O. Hunwick, Northwestern University, Evanston, IL Sherman A. Jackson, University of Michigan, Ann Arbor Herbjorn Jenssen, University of Oslo Anthony Hearle Johns, Australian National University, Canberra Nola J. Johnson, University of Toronto Wadad Kadi (al-Qadi), University of Chicago Ahmet T. Karamustafa, Washington University, St. Louis Marion H. Katz, Mount Holyoke College, South Hadley, MA Linda L. Kern, St. Johns College, Annapolis, MD Tarif Khalidi, Cambridge University Raif Georges Khoury, University of Heidelberg Richard Kimber, University of St. Andrews Leah Kinberg, Tel-Aviv University Alexander D. Knysh, University of Michigan, Ann Arbor Jacob Lassner, Northwestern University, Evanston, IL Frederik Leemhuis, University of Groningen Keith Lewinstein, Smith College, Northampton, MA Daniel A. Madigan, Pontical Gregorian University, Rome Fedwa Malti-Douglas, Indiana University, Bloomington Richard C. Martin, Emory University Jane Dammen McAuliffe, Georgetown University, Washington DC Sheila McDonough, Concordia University, Montreal Barbara D. Metcalf, University of California, Davis Mustansir Mir, Youngstown State University Roy P. Mottahedeh, Harvard University Harald Motzki, University of Nijmegen Azim Nanji, The Institute of Ismaili Studies, London John A. Nawas, Universit Catholique de Louvain, Belgium Angelika Neuwirth, Free University of Berlin Gordon Darnell Newby, Emory University Kathleen M. OConnor, University of California, Davis Solange Ory, University of Aix-Marseille Rudolph Peters, University of Amsterdam Daniel C. Peterson, Brigham Young University Ute Pietruschka, Philipps University, Marburg Nasser O. Rabbat, Massachusetts Institute of Technology A. Kevin Reinhart, Dartmouth College, Hanover, NH G. John Renard, St. Louis University Andrew Rippin, University of Victoria, BC Chase F. Robinson, University of Oxford Neal S. Robinson, University of Wales Uri Rubin, Tel-Aviv University Abdulaziz Sachedina, University of Virginia Usha Sanyal, Charlotte, NC

22. a u t h o r s o f a r t i c l e s xviii Robert Schick, Henry Martyn Institute of Islamic Studies, Hyderabad Sabine Schmidtke, Free University of Berlin Cornelia Schck, University of Kiel Hannelore Schnig, Martin Luther University, Halle-Wittenberg Michael A. Sells, Haverford College William E. Shepard, University of Canterbury, Christchurch, New Zealand Denise A. Spellberg, University of Texas, Austin Devin J. Stewart, Emory University Rafael Talmon, University of Haifa David Thomas, Selly Oak Colleges, Birmingham Shawkat M. Toorawa, Cornell University James A. Toronto, Brigham Young University Roberto Tottoli, University of Turin Jacques D.J. Waardenburg, University of Lausanne David Waines, Lancaster University Earle H. Waugh, University of Alberta Gisela Webb, Seton Hall University Alford T. Welch, Michigan State University, East Lansing Brannon M. Wheeler, University of Washington A.H. Mathias Zahniser, Asbury Theological Seminary, Wilmore, KY Mohsen Zakeri, University of Frankfurt am Main Mona M. Zaki, Princeton University

23. Abbott, Studies II N. Abbott, Studies in Arabic literary papyri. II. Qur nic commentary and tradition, Chicago 1967 Abd al-Bq Mu ammad Fu d Abd al-Bq, al-Mu jam al-mufahras li-alf al-Qur n al-karm, Cairo 1945 Abd al-Jabbr, Mutashbih Abd al-Jabbr b. A mad al-Asadbd al-Q al-Hamadhn, Mutashbih al- Qur n, ed. Adnn M. Zarzr, 2 vols., Cairo 1969 Abd al-Jabbr, Tanzh Abd al-Jabbr b. A mad al-Asadbd al- Q al-Hamadhn, Tanzh al-Qur n an al-ma in, Beirut 1966 Abd al-Ra mn, Tafsr isha Abd al-Ra mn, al-Tafsr al-bayn lil-Qur n al-karm, 3rd ed., Cairo 1968 Abd al-Ra mn, A r isha Abd al-Ra mn, al-Qur n wa-l-tafsr al- a r, Cairo 1970 Abd al-Razzq, Mu annaf Abd al-Razzq b. Hammm al- an n, al-Mu annaf, ed. abb al-Ra mn al- A am, 11 vols., Beirut 13901970; 2nd ed. Johannesburg 1983; ed. Mu ammad Slim Samra, 4 vols. (with indices of adth), Beirut 14081988 Abd al-Razzq, Tafsr Abd al-Razzq b. Hammm al- an n, al-Tafsr, ed. Mu af Muslim Mu ammad, 3 vols. in 4, Riyadh 14101989; ed. Abd al-Mu Amn Qal aj, 2 vols., Beirut 14111991; ed. Ma md Mu ammad Abduh, 3 vols., Beirut 14191999. Ab Dwd Ab Dwd Sulaymn b. al-Ash ath al- Sijistn, Sunan, ed. Mu ammad Mu y l-Dn Abd al- amd, 4 vols., Cairo 1339 1920; ed. Kaml Ysuf al- t, 2 vols., Beirut 1988 Ab l-Fut Rzi, Raw Ab l-Fut usayn b. Al Rz, Raw al-jinn wa-r al-jann, 12 vols., Tehran 1282-7 1962-5; 5 vols., Qumm n.d. Ab ayyn, Ba r Ab ayyn al-Gharn , Tafsr al-ba r al-mu , 8 vols., Cairo 1328-91911; repr. Beirut 1983; ed. dil A mad Abd al- Mawjd and Al Mu ammad Mu awwad, 8 vols., Beirut 1993 Ab l-Layth al-Samarqand, Tafsr Ab l-Layth Na r b. Mu ammad b. A mad al-Samarqand, Ba r al- ulm, ed. Abd al-Ra m A mad al-Zaqqa, 3 vols., Baghdad 1985-6; ed. Al Mu ammad Mu awwa et al., 3 vols., Beirut 14131993 short titles

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