The Limits of Discursive Interpretation
A Translation of Kit¿b i¿j¿z al-bay¿n f¿ tafs¿r Umm al-Kit¿b by ¿adr al-D¿n Q¿naw¿
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¿adr al-D¿n Q¿naw¿ (d. 1274) is arguably the most important thinker of the generation following the main founders of medieval philosophy-al-F¿r¿b¿, Ibn S¿n¿, Ibn ¿Arab¿, and Suhravard¿-and before Mull¿ ¿adr¿. Yet, almost nothing of his writings has been translated into English. This is the first annotated translation of his present magnum opus, I¿j¿z al-bay¿n. In this influential work he explores speech (divine and human) as the unfolding relationality of knowing and being. The Translator's introduction and notes shed a detailed light on the linguistic sources of Q¿naw¿'s l...
¿adr al-D¿n Q¿naw¿ (d. 1274) is arguably the most important thinker of the generation following the main founders of medieval philosophy-al-F¿r¿b¿, Ibn S¿n¿, Ibn ¿Arab¿, and Suhravard¿-and before Mull¿ ¿adr¿. Yet, almost nothing of his writings has been translated into English. This is the first annotated translation of his present magnum opus, I¿j¿z al-bay¿n. In this influential work he explores speech (divine and human) as the unfolding relationality of knowing and being. The Translator's introduction and notes shed a detailed light on the linguistic sources of Q¿naw¿'s lexicon. The introduction also summarizes the key ideas of the book and explains their significance to philosophy. In part one Q¿naw¿ argues that the failure of theoretical proofs to establish the reality of a thing does not itself disprove that reality. He elucidates the canons of thinking in relation to 'tasting' (experience) and the question of the 'realities of things' where knowing and being unfold dynamically from their 'root' in divine hiddenness and manifestation. He goes on to detail the concepts and the rules of relational subordination that govern these realities according to rootedness and mutual distinctions. Many of Q¿naw¿'s tools are derived from linguistics, which the translator brings to bear on Q¿naw¿'s work for the first time. They enable Q¿naw¿ to transform the narrow sense in which Ibn S¿n¿ declared man incapable of grasping the realities of things. According to Q¿naw¿, in the end, without a proper understanding of rootedness as the source of the realities' mutual distinctions, thinking remains relational, unequal to the thinking subject's goal of self-realization and incapable of fully rendering the real (not to be confused with empirical facticity) without folding back on itself. In Part Two Q¿naw¿ details the semiology by which, not only the contents of the Qur'¿n but, primarily the ontological dimensions of God's speech are disclosed as the veiling and unveiling, exteriorization and interiorization of being.
