With the increasing interest in Islam and evolution, some Islamic thinkers have vehemently rejected evolution, while others have eagerly embraced it. However, those seeking to embrace evolution sometimes err in their interpretation of historical writings. Indeed, there are texts written by famous historical scholars of Islam who seem to suggest that humans have evolved from lower forms of species. These include Ibn Khaldūn, Jalāl ad‐Dīn Rūmī, al‐Jāhiz, and The Brethren of Purity (Ikhwān al Safā). Although this may be true, such (...) readings are a mistaken interpretation of the aforementioned authors who are actually referring to some form of the scalae naturae (the Great Chain of Being). This reference to the Great Chain of Being is unknown to some contemporary readers who mistakenly believe these writers to be discussing an evolutionary or a proto‐evolutionary theory. This article demonstrates how and why these historical records do not actually represent any notion of evolution as it is currently understood, in the hope of avoiding any further erroneous claims that seem to be proliferating among modern thinkers. (shrink)

The concepts of ḥaqīqah (literal meaning) and majāz (figurative mea-ning), which are central to the Arabic science of balagah (rhetoric), play a crucial role in the interpretation and understanding of the Qur'an. These terms have been examined in various disciplines such as language, Islamic jurisprudence (uṣūl al-fiqh), and theology (kalām), and over time, scholars have developed distinct interpretations of these concepts. One of the key debates in early Islamic thought revolves around whether certain Qur'anic verses—those whose apparent meanings defy rational (...) explanation—should be understood literally or figuratively. An important example of this debate is found in Surah al-Baqarah (2/74), where the verse describes "stones that roll down from fear of God." The notion of stones moving due to fear of God raised significant theological and ontological discussions among scholars from the earliest periods of Islam. This article aims to explore the various approaches taken by early Islamic exegetes and theologians concerning Su-rah al-Baqarah 2/74, examining how this verse has been interpreted both linguistically and theologically. The study will analyze the figurative interp-retation of Muʿtazilah theologians such as Jāhiz and Abu ʿAlī al- Jubbāī, who based their views on theories of nature (tabī‘ah), as well as the literalist app-roaches of classical exegetes such as Tabarī, Māturīdī, and Bāqillānī. Additio-nally, the work of linguists like Ibn Jinnī, who utilized the literary technique of metonymy (majaz mursal), and Bāqillānī focus on implied metaphor (isti'ārah makniyyah), will be critically examined to understand how these interpreta-tive strategies reflect broader linguistic theories. By contextualizing these interpretations, this study seeks to shed light on how the perception of ḥaqīqah and majāz evolved in early Arabic rhetoric and how these concepts influenced Qur'anic exegesis. Moreover, the broader implications of these debates for Islamic thought in fields such as theology, law, and the science of language will be analyzed, demonstrating the intricate role of language in shaping Qur'anic interpretation. (shrink)

Nadia Anghelescu, Identitatea arabă: istorie, limbă, cultură. (Arab Identity: History, Language, Culture) Iaşi: Polirom, 2009, 442 p.