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References (61)
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Dar es Salaam, and biographical comments in several volumes of his tafsīr -
When al-Mazrui lists the different opinions of the schools of law, he often starts with Ibāḍī (Ushahidi, p. 28). In one of his books he presents a long biographical eulogy on Muftī Khalīlī -
(2006)
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B. Malley (2004)
How the Bible Works: An Anthropological Study of Evangelical Biblicism -
This Tarjuma ya Qur-aan Tukufu Neno Kwa Neno Kwa Lugha ya Kiswahili is a word for word translation produced by Ummu Iyyaad-Talha Muhammad which appeared a short while on the website Alhidaaya -
J. Pink (2011)
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An investigation into some concepts and ideas found in Swahili Islamic writings. -
(1998)
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Al Hatimy died in 2013 after 20 years of illness -
(2008)
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Swahili beyond the Boundaries: Literature, Language, and Identity -
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Mukiona nyinyi mwezi mufunge. sasa ikiwa Libya na turkey wameona mwezi kabla ya Saudi basi wafunge -
(2003)
Tarjuma ya Tafsir al-Kashif, tr. Hasan Mwalupa (30 vols -
All English translations of Qur'an verses come from the internet version of Yūsuf 'Alī's The Meanings Of The Holy Qur -
Criticised as the least trustworthy class of ḥadīth mawḍūʿ -
Tumeihama Qur'an!', p. 13, in which the author urges not only to read, understand and love the Qur'an but 'above all make it work accordingly -
(2010)
Waislamu Tanzania na kilio cha umoja -
G. Bruinhorst (2007)
Raise your voices and kill your animals; Islamic Discourses on the Idd el-Hajj and Sacrifices in Tanga (Tanzania) Authoritative Texts, Ritual Practices and Social Identities -
(2007)
Siku ya Arafa" and the "Idd el-Hajj"': Knowledge, Ritual and Renewal in Tanzania -
Clear explanation of the two options to be found in Mazuri -
J. Pink (2010)
Tradition, Authority and Innovation in Contemporary Sunnī tafsīr: Towards a Typology of Qur'an Commentaries from the Arab World, Indonesia and TurkeyJournal of Qur'anic Studies, 12
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J. Chesworth (2008)
The use of scripture in Swahili tracts by Muslims and Christians in East Africa -
Roman Loimeier (2005)
Translating the Qur'ān in Sub-Saharan Africa: Dynamics and DisputesJournal of Religion in Africa, 35
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This paraphrase is probably inspired by the Muntakhab, who explain this sentence as fa-man adrak hadha'l-shahr salīman ghayr marīḍ, muqayyiman ghayr musāfir fa-ʿalayhi ṣawmihi -
Kindy uses capital letters to indicate that these parts are direct translations from the Arabic -
(2005)
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(1991)
The people of the other side cling to these two words [i.e. ikhtilāf al-maṭāliʿ and li-kulli baladin ruʾyatuhu' GCvdB] but they are not in the Qur'an!' (Kongomano la Mwezi -
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P. Mandaville (2007)
Globalization and the Politics of Religious KnowledgeTheory, Culture & Society, 24
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(2012)
Qur’an ni Mwongozo sio katiba -
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See for example the fatwās of Muḥammad b. al-ʿUthaymīn (1925-2001) explaining his local moonsighting perspective for both Ramaḍān and the Sacrificial Feast -
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Apparently a spelling error for khabari (as in the footnote of this verse). The error is reproduced everywhere since Barwani's tarjama of the Muntakhab is widely available on the internet -
J. Chesworth (2011)
Polemical Revival: Attacking the Other’s Texts -
Mjadala wa mwezi kengeja -
(2014)
Waislamu Tumeipa Mgongo Qur'an (unpublished -
Note how the first part refers to Q. 2:189 (ahilla and mawāqīt li'l-nās) from the context of the Ḥajj whereas the second part of the ḥadīth refers to the month of fasting -
See also similar expressions in his commentaries on -
G. Bruinhorst (2013)
Changing Criticism of Swahili Qur'an Translations: The Three ‘Rods of Moses’Journal of Qur'anic Studies, 15
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Abdullah Al-Sahli (1996)
Non-canonical word order : its types and rhetorical purposes with reference to five English translations of the meanings of the Holy Qur'an -
(1991)
Moonsighting seminar Kongamano la mwezi EACROTANAL -
(2008)
The Case of Qutb in Dar es Salaam -
An Analysis of Swahili Exegesis', Lacunza Balda, An Investigation -
In this particular point he disagrees with the official view of the Grand Mufti of Oman, al-Khalīlī, who neither follows the Saudi Umm al-Qurā calendar for -
(1976)
science: Les Écritures saintes examinées à la lumière des connaissances modernes (Paris -
The two most important articles describing his quest for the truth are 'Mawimbi kama kioo cha kuuangalia mwezi' and 'Kupwaa na kujaa kwa bahari -
Kongamano la mwezi 1998, transcript provided by Masoud Mohamed Said -
(2011)
Tumeihama Qur'an!', an-Nuur -
L. Sharp, M. Lambek (1993)
Knowledge and Practice in Mayotte: Local Discourses of Islam, Sorcery, and Spirit PossessionAnthropologica, 36
- Publisher
- Edinburgh University Press
- Copyright
- Copyright © Edinburgh University Press
- Subject
- Articles; Islamic Studies
- ISSN
- 1465-3591
- eISSN
- 1755-1730
- DOI
- 10.3366/jqs.2015.0211
- Publisher site
- See Article on Publisher Site
Abstract
AbstractAs a result of increasing globalisation the public sphere has expanded over the recent decades. Consequently Qur'an translations increasingly exhibit a highly pluralised concept of religious authority, demonstrating an eclectic use of sources as authors respond simultaneously to local and global discourses. This paper shows how the commentary in a popularising Swahili tafsr by the preacher Said Moosa al-Kindy on two particular Qur'an verses, Q. 2:185 and Q. 2:189, cannot be understood as the outcome of theological and linguistic considerations only, but rather as a multi-epistemic, socially embedded product.Q. 2:185 and Q. 2:189 are often used to endorse particular viewpoints in East African moon sighting debates. This discourse revolves about the question of whether to accept a crescent sighting report from anywhere in the world to determine the beginning of the lunar month or to wait for a visible moon from a more restricted locality. This paper situates al-Kindy's translation within the wider field of Swahili Qur'an commentaries and compares his treatment of these verses to that in two scholarly products from outside the established genre of tafsr. One is the polemical discourse on this subject by an Ibadi intellectual writing in Swahili and the second is the lunar calendar and website produced by a Tanzanian book trader. In all three of these works Qur'anic authority is paramount, but if we want to understand the diverse mediations of the Qur'anic message in a specific milieu we should not only look at the influence of exegetical traditions but also focus on social actors and their very personal, localised experiences.
Journal
Journal of Qur'anic Studies – Edinburgh University Press
Published: Oct 1, 2015