La tarda antichità fu un periodo di profondi cambiamenti che coinvolse l’Europa, il mediterraneo e il cosiddetto Vicino Oriente, dal IV-V al VII-VIII secolo. Questo paradigma è ormai ampiamente ...utilizzato negli studi islamici, dagli studi coranici, dove Angelika Neuwirth ha ampiamente scritto sul tema delle basi bibliche della rivelazione coranica come manifestazione dello scritturalismo tardo antico, agli studi storici relativi al Corano e all’Arabia preislamica, come nel libro di Aziz al-Azmeh The Emergence of Islam in Late Antiquity, che riprende il filone di studi instaurato da Julius Wellhausen e Toufic Fahd. Sono pienamente d’accordo con la necessità di inserire l’Islam, la sua nascita e il suo sviluppo storico, religioso e filosofico nel contesto della tarda antichità, ma è necessario sottolineare quali temi hanno fatto dell’Islam una nuova religione rispetto al giudaismo e al cristianesimo. Questo è il tema del presente articolo che si articola nei seguenti momenti: 1) una breve rassegna critica della letteratura sulla tarda antichità; 2) il rapporto tra gli imperi – romano, bizantino e sasanide – della tarda antichità e il trionfo del monoteismo; 3) il concetto di hanifiyya. La conclusione è che il messaggio coranico trasmesso da Maometto ha diviso la storia in due parti: prima e dopo la venuta della verità.
Late Antiquity describes a period of profound transformations that involved Europe, the Mediterranean world and the so-called Near East, from IV-V to VII-VIII centuries. This paradigm has now become widely used in Islamic studies, from Qurʾānic studies, where Angelika Neuwirth has extensively published in the past on the subject of the biblical underpinnings of the Qurʾānic revelation as a manifestation of late antique scripturalism, to historical studies related to the Qurʾān and pre-Islamic Arabia, as in Aziz al-Azmeh’s book The Emergence of Islam in Late Antiquity, which takes up the trend of scholarship established by Julius Wellhausen and Toufic Fahd. I completely agree with the need to put Islam and its historical, religious, philosophical birth and development in the context of the Late Antiquity, but what is at stake is to emphasize which themes made Islam a new religion with respect to Judaism and Christianity. This is the focus of the present paper which deals with: 1) a brief critical survey of the literature on Late Antiquity; 2) the relationship between the empires – Roman, Byzantine and Sasanid – of Late Antiquity and the triumph of monotheism; 3) the concept of hanifiyya. The conclusion is that the Qurʾānic message conveyed by Muhammad broke the history into two parts: before and after the coming of truth.
Il concetto di orientalismo/occidentalismo
in Hasan Hanafi
(Convegno internazionale
Otre l orientalismo e l occidentalismo.
La rappresentazione dell Altro nello spazio euromediterraneo
Facoltà di ...Scienze della Comunicazione, Sapienza Università di Roma,
16 novembre 2007)
di Massimo Campanini
The article carries on the project of a ‘Philosophical Qur'anology’, referring to the possibility of approaching the Qur'an as a philosophical book. Here I will focus on the concept of
bayān
, ...exploring the role of language in understanding more thoroughly the Qur'anic idea of God in relation with philosophical topics as ontology and epistemology.
My idea is to read Qur'anic obviousness through the pair-couple of
ẓāhir
and
bāṭin
in order to make meaning (
maʿnā
) manifest (in the sense of the Latin verb:
ostendere
) in the immediateness of its evidence. The proposed approach is grounded in Ẓāhirī rules of interpretation, which claim to be wholeheartedly faithful to the apparent meaning of the text, but through the
a-letheia
(‘disclosure’, in Heidegger's terms) of the manifested and the clear truthfulness (
haqīqa
) of the content. Taking the thought of Ibn Ḥazm as a starting point, the article will explore Averroes' method through the lenses of the Moroccan philosopher Muḥammad ʿĀbid al-Jābirī. I will try to show that
bayān
does mean first of all that a text is clear in the language wherein it has been revealed or however expressed. As the source of all revealed lights is the Arabic language, the Arabic Qur'an is in itself clear and explains itself. The evidence of the Qur'an is the emergence of meaning from the clarity of the text. To provide an illustrative example, al-Ghazzālī's interpretation of the Light Verse will be shortly addressed.
