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References (5)
-
The Children of Israel, 157; al-Ṭabarī -
(2013)
His remarks on the hermeneutics of voice and the "possibility of a uniquely Islamic hermeneutics of proclamation" (5) and his engaging Northrop Frye's work in his discussion of narrative -
Demonizing the Queen of Sheba, 228, n. 11. On this and more, see E. Ullendorff -
Demonizing the Queen of Sheba -
As Lassner notes, the name Bilqīs for the Queen of Sheba is not found in the Bible, the Qurʾān, or the midrashim. On this and for suggested etymologies and references, see
- Publisher
- Brill
- Copyright
- Copyright © Koninklijke Brill NV, Leiden, The Netherlands
- ISSN
- 0085-2376
- eISSN
- 1570-064X
- DOI
- 10.1163/1570064x-12341340
- Publisher site
- See Article on Publisher Site
Abstract
This article contrasts techniques from non-narrative, poetic and Qurʾānic texts with the narratives of Qiṣaṣ al-anbiyāʾ (the Stories of the Prophets) in order to interpret passages on Sulaymān/Solomon in pre- and early Arabic-Islamic texts. Beginning with the renowned non-narrative Sulaymān passage in the pre-Islamic poet al-Nābighah al-Dhubyānī’s ode of apology to the Lakhmid king al-Nuʿmān ibn al-Mundhir and several Qurʾānic passages concerning Sulaymān, the article compares these to the eminently narrative prose renditions of Solomonic legend that appear in Qurʾānic commentary and the (related) popular Stories of the Prophets (Qiṣaṣ al-anbiyāʾ). I argue that verbal structures and rhetorical techniques characteristic of non-narrative forms such as poetry and the Qurʾān have the effect of preserving and stabilizing the essential panegyric (poetic) or salvific (Qurʾānic) message in a manner that the constantly mutating popular narrative forms neither strive for nor achieve.
Journal
Journal of Arabic Literature – Brill
Published: Jun 13, 2017