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| == The term sakīnah == | | == The term sakīnah == |
| Get quote saying it's not found in the bible - Durie? Reyonlds? - a similarity as it's not the same usage? https://biblehub.com/topical/s/shekinah.htm#:~:text=Biblical%20Foundations,the%20LORD%20filled%20the%20tabernacle.%22
| | The term sakīnah is a Rabbinic rather than a biblical one<ref>Bible Hub - [https://biblehub.com/topical/s/shekinah.htm Shekinah] |
| {{Quote|Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 390-391). Princeton University Press. Kindle Edition.|sakīnah {{!}} composure, tranquillity
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| | </ref> describing the physical manifestation of God on Earth. <ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. pp.177-180.'' Lanham, MD: Lexington Books, 2018</ref> This term is used in the Qur'an, in specifically Medinan verses, suggesting a term taken by the Jewish population there. |
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| | * A Talmudic term, not biblical meaning X |
| | * Durie - biblical concept of god coming down to earth that the rabbinical concept is based off not developed in the quran |
| | * Word used in Quran Medinan passages - alongside jews - likely taken from them |
| | * However mixed with the same pre-existing Arabic root to make a slightly new related meaning |
| | * Get Durie Reference in there so ppl read his book |
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| Further vocabulary discussed: anzala tr. {{!}} to send s.th. down, to bring s.th. down qalb {{!}} heart amanah {{!}} security, a sense of security and calm tābūt {{!}} ark, chest, casket Overview.
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| The noun sakīnah occurs in six Medinan verses (Q 2:248, 9:26.40, 48:4.18.26), in four of which it stands in a possessive relationship with God (Q 2:248, 9:26.40, 48:26). Given that the root s-k-n is generally associated with the notions of rest, repose, and motionlessness (CDKA 136), the word sakīnah may be conjectured to refer to a divinely granted state of composure and tranquillity, sometimes in the face of an external threat (Durie 2018, 179). This understanding works well for at least five of the term’s occurrences (Q 9:26.40, 48:4.18.26), in all of which “the sakīnah” or God’s sakīnah form accusative objects of the verb → anzala, “to send down,” with God as the grammatical subject. That God’s sakīnah is an inward state of divinely bestowed fortification is clearest in Q 48:4, according to which God “sent down the sakīnah into the believers’ hearts (singular: → qalb) so that they might increase in belief in addition to their [existing] belief.”34 Interestingly, Q 3:154 speaks of God’s sending down (anzala) not of the sakīnah but of “security” or “a sense of security” (amanah; cf. also Q 8:11). This too supports the understanding that “the sakīnah” or God’s sakīnah in Q 48:4 and its parallels refers to a divinely wrought allaying of fear pertaining to some external threat. The sixth occurrence of the word sakīnah comes at Q 2:248, according to which the Israelite “ark” (al-tābūt; see FVQ 88–89) contained “a sakīnah from yourp Lord.” Here, too, it is at least feasible to read the word in the sense of an inward state of fortification, in so far as the ark, which is expressly called a divine “sign” of Saul’s royal authority, assuages the Israelites’ doubts about God’s appointment of a king who is devoid of wealth (Q 2:247). Origin of the word. Etymologically, the word is descended from rabbinic Hebrew shәkinah or its Aramaic equivalent (WMJA 53–55; NB 24–25; JPND 208–209; CQ 21; FVQ 174; Stewart 2021, 42–54), <b>which in targumic and rabbinic texts designate God’s “dwelling” or “presence” in the world and can on occasion appear as a downright hypostasis of the deity </b>(see DTTM 1573 and DJBA 1145 as well as the overview in Unterman et al. 2007). The Qur’anic use of sakīnah, a word that was presumably adopted from the language of the Medinan Jews, is an evident case in which the semantics of a loanword underwent far-reaching adjustment in accordance with the meaning of its Arabic root s-k-n, conveying rest and calmness. As a result, the Qur’anic sakīnah, though explicitly identified as being God’s, has a distinctly psychological slant and does not convey the presence of God at a particular place, as does the rabbinic concept (Durie 2018, 178–179). One may surmise that the Jews of Medina employed the word sakīnah to describe God’s presence in the ark of the covenant (Q 2:248). This would be in line with God’s statement in Exod 25:8 that he will “dwell” in the Israelites’ sanctuary, which the Targum Onqelos renders, “And I shall cause my presence (shkinti) to dwell among them.” The Qur’an, by contrast, integrates the term into the theme of God’s reassuring impact on the believers’ hearts, into which the sakīnah is sent down according to Q 48:4 (see AHW 67 and under → qalb). Thus, while the concept’s original doctrinal context was a theology of God’s presence at particular places and times (see Durie 2018, 179), in its Qur’anic reception it is absorbed into what one might call the Islamic scripture’s theology of divine fortification: the prime arena in which God can be experienced as present, above and beyond his universal role as the world’s creator and sustainer (→ khalaqa), is the human heart.}}
| | Get quote saying it's not found in the bible - Durie? Reyonlds? - a similarity as it's not the same usage? https://biblehub.com/topical/s/shekinah.htm#:~:text=Biblical%20Foundations,the%20LORD%20filled%20the%20tabernacle.%22 |
| | {{Quote|<i>sakīnah {{!}} composure, tranquillity</i> Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 390-391). Princeton University Press. Kindle Edition.|Etymologically, the word is descended from rabbinic Hebrew shәkinah or its Aramaic equivalent (WMJA 53–55; NB 24–25; JPND 208–209; CQ 21; FVQ 174; Stewart 2021, 42–54), which in targumic and rabbinic texts designate God’s “dwelling” or “presence” in the world and can on occasion appear as a downright hypostasis of the deity (see DTTM 1573 and DJBA 1145 as well as the overview in Unterman et al. 2007). The Qur’anic use of sakīnah, a word that was presumably adopted from the language of the Medinan Jews, is an evident case in which the semantics of a loanword underwent far-reaching adjustment in accordance with the meaning of its Arabic root s-k-n, conveying rest and calmness. As a result, the Qur’anic sakīnah, though explicitly identified as being God’s, has a distinctly psychological slant and does not convey the presence of God at a particular place, as does the rabbinic concept (Durie 2018, 178–179). One may surmise that the Jews of Medina employed the word sakīnah to describe God’s presence in the ark of the covenant (Q 2:248). This would be in line with God’s statement in Exod 25:8 that he will “dwell” in the Israelites’ sanctuary, which the Targum Onqelos renders, “And I shall cause my presence (shkinti) to dwell among them.” The Qur’an, by contrast, integrates the term into the theme of God’s reassuring impact on the believers’ hearts, into which the sakīnah is sent down according to Q 48:4 (see AHW 67 and under → qalb). Thus, while the concept’s original doctrinal context was a theology of God’s presence at particular places and times (see Durie 2018, 179), in its Qur’anic reception it is absorbed into what one might call the Islamic scripture’s theology of divine fortification: the prime arena in which God can be experienced as present, above and beyond his universal role as the world’s creator and sustainer (→ khalaqa), is the human heart.}} |
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| == THe term khalāq == | | == THe term khalāq == |