In two of his works (2009, 2013), Emran El-Badawi argues that the Qurʾānic term ملكوت (malakūt, "kingdom, dominion") derives ultimately from the Syriac Gospel of Matthew's ܡܠܟܘܬܐ (malkūṯā, "kingdom [of Heaven]").

A thread on my thoughts on this 🧵 El-Badawi's key concept is something what he calls "dogmatic re-articulation", which is basically where the Qur'ān doesn't just borrow from the Aramaic Gospels, it consciously transforms them, but stripping Christology, recasting theology in monotheist terms for a new audience

A commonly cited etymology of the Qurʾānic hapax plural بَيْع (bayʿ, sg. bīʿah), attested only once in Q 22:40, traces it to Syriac ܒܝܥܬܐ (bēʿṯā, "egg"), reconstructing a shift from "egg/dome" to "church". But how strong is this claim? 🧵 Q 22:40, traditionally Madīnan, comes in the context of the Qurʾānic permission to fight. It explains that without God's protection, places of worship would be torn down

Been reading through @JawharDawood's latest article. He seems to take an interestingly non-traditional approach and challenges the traditional narrative that the concept of ʾaḥruf, along with the later qirāʾāt, are "later fabrications" @JawharDawood Jawhar argues that the self-similarity and intricate lexical patterns in the Qurʾān indicate a text that was fixed from its inception, rather than one that evolved through multiple modes or versions

Cosmological two-seas (Q18)?
In Islamic Studies, one of the most fascinating areas of exploration involves understanding Qurʾānic cosmology. A specific focus of our investigation will be on arguments attributed to the cosmological position of majmāʿ al-baḥrayn Q18:60 🧐 In Q18:60, we are introduced to Moses as he expresses to never give up, until he reaches the majmaʿ al-baḥrayn (“junction of the two seas”). Julian Deucharneux (p. 193 and 215) argues that majmaʿ al-baḥrayn, citing Tesei, is likely an allusion to the cosmological firmament