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Theme Changer

 Topic: Qur'anic studies today

 (Read 1494633 times)
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  • Qur'anic studies today
     Reply #330 - May 27, 2015, 04:17 PM

    Big new essay on Q 97 by Birnstiel, arguing in favor of Sinai's position.

    https://www.academia.edu/12623061/Illibration_or_Incarnation_A_critical_assessment_of_Christoph_Luxenberg_s_alleged_Christmas_liturgy_in_surah_97

  • Qur'anic studies today
     Reply #331 - May 27, 2015, 06:15 PM

    The lost archive: http://www.wsj.com/articles/SB120008793352784631
    Quote
    On the night of April 24, 1944, British air force bombers hammered a former Jesuit college here housing the Bavarian Academy of Science. The 16th-century building crumpled in the inferno. Among the treasures lost, later lamented Anton Spitaler, an Arabic scholar at the academy, was a unique photo archive of ancient manuscripts of the Quran.

    The 450 rolls of film had been assembled before the war for a bold venture: a study of the evolution of the Quran, the text Muslims view as the verbatim transcript of God's word. The wartime destruction made the project "outright impossible," Mr. Spitaler wrote in the 1970s. Mr. Spitaler was lying. The cache of photos survived, and he was sitting on it all along...

  • Qur'anic studies today
     Reply #332 - May 28, 2015, 02:45 PM

    zeca

    do you have an idea how old those ancient manuscripts of the Quran ?
  • Qur'anic studies today
     Reply #333 - May 28, 2015, 07:55 PM

    I've no idea - maybe Zaotar would know more about them. That WSJ article is from 2008 so there really should be some findings from the research by now.
  • Qur'anic studies today
     Reply #334 - May 28, 2015, 08:28 PM

    Averil Cameron - Late Antique Apocalyptic: a Context for the Qur’an?

    https://www.academia.edu/12304787/Late_Antique_Apocalyptic_a_Context_for_the_Qur_an
  • Qur'anic studies today
     Reply #335 - May 29, 2015, 05:11 PM

    Tommaso Tesei - The prophecy of Ḏū-l-Qarnayn (Q 18:83-102) and the Origins of the Qurʾānic Corpus

    https://www.academia.edu/10863446/_The_prophecy_of_Ḏū-l-Qarnayn_Q_18_83-102_and_the_Origins_of_the_Qurʾānic_Corpus_._Miscellanea_arabica_2013_2014_273-90

    Tommaso Tesei - Apocalyptic Prophecies in the Qur’ān and in Seventh Century Extra Biblical Literature

    https://www.academia.edu/3822530/Apocalyptic_Prophecies_in_the_Qur_ān_and_in_Seventh_Century_Extra_Biblical_Literature
  • Qur'anic studies today
     Reply #336 - May 30, 2015, 09:21 PM

    Early Islamic Studies Seminar

    http://www.4enoch.org/wiki3/index.php?title=Early_Islamic_Studies_Seminar_%282013-%29,_learned_society
    Quote
    The study of Islam’s origins from a rigorous historical and social science perspective is still wanting. Whereas the grand narratives of Islamic origins contained in the earliest Muslim writings have usually been taken to describe with some accuracy the hypothetical emergence of Islam in mid-7th-century Arabia, they are nowadays increasingly regarded as too late and ideologically biased – in short, as too eulogical – to provide a reliable picture of Islam's origins. Accordingly, new timeframes going from the late 7th to the mid-8th century and alternative Syro-Palestinian and Mesopotamian spatial locations are currently being explored. On the other hand, a renewed attention is also being paid to the once very plausible pre-canonical redactional and editorial stages of the Qur'an, a book whose core many contemporary scholars agree to be a kind of “palimpsest” originally formed by different, independent writings in which encrypted passages from the OT Pseudepigrapha, the NT Apocrypha and other ancient writings of Jewish, Christian and Manichaean provenance may be found, and whose original function, therefore, is far from being clear. Likewise the earliest Islamic community is presently regarded by many scholars as a somewhat undetermined monotheistic group that evolved from an original Jewish-Christian milieu into a distinct Muslim group perhaps much later than commonly assumed and in a rather unclear way, either initially dependent on the new Arab polity in the Fertile Crescent or more or less independent from it; or else as being originally a Christian movement. Finally the biography of Muhammad, the founding figure of Islam, has also been challenged in recent times due to the paucity and, once more, the late date and literary nature of the earliest biographical accounts at our disposal. In sum three major trends of thought define today the field of early Islamic studies: (a) the traditional Islamic view, which many non-Muslim scholars still uphold as well; (b) a number of revisionist views which have contributed to reshape afresh the contents, boundaries and themes of the field itself by reframing the methodological and hermeneutical categories required in the academic study of Islamic origins; and (c) several still conservative but at the same time more cautious views that stand half way between the traditional point of view and the revisionist views. The Early Islamic Studies Seminar aims at exploring afresh different the dawn and early history of Islam with the tools of Biblical criticism and the new social science methods (critical discourse analysis, narrative theory, semiotics of religion, deconstructionist historiography, etc.) set forth in the study of Second Temple Judaism, Christian and Rabbinic origins, and thereby contribute to the renewed, interdisciplinary study of formative Islam as part and parcel in the complex process of religious identity formation in late antiquity.

    Quote
    EARLY ISLAMIC ESCHATOLOGY
    Chair: Tommaso Tesei (Van Leer Institute Jerusalem, Israel)
    Although they occupy a central place in the theological discourse of the Qur’ān, doctrines of death and the afterlife in the Islamic scripture have been afforded surprisingly little attention by scholars. Equally surprising is the absence of systematic studies that address the relation between the Qur’ān’s eschatology and the eschatological systems of the various other religious communities of the Late Antique Near East. Yet, the comparative approach offers an entry-point for scholars to investigate the doctrines—eschatological or other—professed by the Qur’ānic text. Being primarily an exhortative text, the Arabic scripture generally neither seeks to establish a systematic theology nor provides its audience with elucidations on its theological statements. At the same time, the Arabic scripture repeatedly makes allusions to doctrines dealing with these and other questions, doctrines that were widespread in the Late Antique Near East. Evidently, the Qur’ān presupposes its audience to be familiar with these doctrines. Thus, a thorough comparative analysis of the eschatological creeds professed by the contemporaries of the early community believers—later identified as Muslims—is crucial to a correct understanding of the Qur’ānic theological presentation of death and the afterlife. At the same time, such analysis also offers new perspectives to better determine the doctrinal character of the proto-Muslim community, the Qur’ān being the earliest extant document to study this religious movement. The present research project involves an investigation of Qur’ānic and early Islamic beliefs about the afterlife in light of the cultural context and the intellectual history of late antique Middle East. The major aims of this research are: (1) to compile a comprehensive overview of the eschatological thoughts found in the Qur’ān and early Islamic traditions; (2) to determine to what extent such system of ideas follows the literary trends, theological perspectives and cultural beliefs of the contemporaneous religio-cultural environment; (3) to establish, based on this data, whether the Qur’ānic eschatological discourse simply refers to a local Arabian context, or if it participates in the broader theological discussions of the Late Antique Near East; and (4) to investigate to what degree the Qur’ān and the early community of believers shared the apocalyptic sentiments widespread in the 7th c. Middle East and to determine if the Qur’ānic eschatological discourse was originally meant to fulfill apocalyptic or millenarian expectations.

    Quote
    THE QUR'ĀN IN LIGHT OF TRADITIO-HISTORICAL CRITICISM
    Chair: Guillaume Dye (Free University of Brussels [ULB], Belgium, EU)
    As John Wansbrough noticed a few decades ago: "As a document susceptible of analysis by the instruments and techniques of Biblical criticism [the case for the Qur’ān as Scripture] is virtually unknown." This is related to the excessive reliance of many scholars to a kind of secular version of the Muslim narrative on the genesis of the Qur’ān, which considers it as an accurate record of Muhammad’s words, faithfully transmitted by tradition. However, such a conservative approach relies more on assumption than on proof, and recent works have shown that the Qur’ān was not ready at the time of Muhammad’s death, and that the editorial work in the following decades did not merely consist in the rearrangement of existing pericopes, but also in the reinterpretation and rewriting of prophetic logia and liturgical texts, and even in the writing of new pericopes. In other words, the Qur’ān is both a composite and composed text (with at least three levels of composition: individual pericopes, suras, codex – and the people responsible of the last two levels shouldn’t be seen only as compilers, but also as authors). It seems therefore necessary to give up the traditional chronology of Meccan and Medinan suras and consider the Qur’ān inside a larger diachrony – let’s say up to the time of ‘Abd al-Malik (it remains difficult to date precisely the eldest material witnesses to the text, and all what can be said at present is that the rasm of the Qur’ān probably took a shape close to the one we now know sometime during the second half of the 7th Century and the beginning of the 8th Century). Hence source criticism, Formgeschichte and Redaktionskritik – and also synchronic methods – can certainly shed light on the history of the Qur’ān and the first “Islamic” communities. Moreover, the concepts of traditio-historical criticism pertain the interpretation of individual qur’ānic passages: for instance, how many arbitrary interpretations could have been avoided, if scholars had kept in mind the (obvious, but unheard of in mainstream Qur’ānic studies) distinction between Sitz im Buch and Sitz im Leben? This group discussion will interact with the other subprojects of the EISS, and will especially rely on the tools and results of the computational project of a Compressed Qur’ān. Among various tasks, it will study the scribal devices and techniques used in the Qur’ān, try to sketch a profile of the scribes implied in its composition, and, if possible, set up a more realistic chronology, less dependent on the “evidence” of the Muslim tradition.

  • Qur'anic studies today
     Reply #337 - May 30, 2015, 09:51 PM

    If anyone reads Spanish this is a good popular summary of the issues in Qur'anic Studies

    Carlos Segovia - Los orígenes del Corán

    http://www.revistadelibros.com/articulos/del-simulacro-al-laberintolos-origenes-del-coran
  • Qur'anic studies today
     Reply #338 - May 30, 2015, 10:15 PM

    Situating Islam: An Interview with Aaron W. Hughes

    http://www.equinoxpub.com/blog/2010/10/situating-islam-an-interview-with-aaron-w-hughes/
    Quote
    Aaron W. Hughes: The catalyst for writing the book came from my growing (and still growing) dissatisfaction with the academic study of Islam, especially what I consider to be its overly apologetical stance and its general unwillingness to engage seriously the critical discourses associated with the study of religion. Let me state at the outset that by “critical” I refer to those discourses that query the utility of traditional terms and categories, and that refuse to recycle the liberal Protestant ecumenicism that has habitually passed for theory and method in the past. It frustrates me that we should spend ten years in graduate school only to emerge as color commentators of Muslim life and practice. Any Muslim can do this.

    Related to this was the fact that two weeks into my first job the attacks of 9/11 occurred. I watched as my colleagues (both in Islam and Religious Studies more generally) did all sorts of ridiculous hermeneutical somersaults to locate authentic religious expression and belief. “Real” religious people could not perform such actions; they had to be “hijackers” of the religion. And then all these books started coming out by people like John Esposito, Karen Armstrong, and Seyyed Hossein Nasr that further essentialized Islam. I had had enough! Situating Islam was my attempt to try and offer some corrective to the regnant discourses of the field.

    My target audience was twofold. The first audience was those engaged in the theoretical study of religion: I wanted to show them that all was not moribund in the academic study of Islam. The second audience was those in Islam: to show them that there was a larger theoretical world out there that has the potential to make us reframe our interpretive lenses and recalibrate our questions. Basically, I wanted to—and indeed still want to—bring these two audiences together.

    This may well be an impossible task. But I thought that if I could start this rapprochement, others might pick up on it. Let me be clear: I am not saying that the academic study of Islam is lame, only that we need to rehabilitate its more apologetical tendencies by connecting it to larger disciplinary sets of issues. I am worried that most of the apologetical ranting goes on at the introductory level so that an entire generation of university students will possess no critical skills when it comes to dealing with Islam—and then think of the repercussions of this when some of these students go on to become journalists, initiators of public policy, government officials.

    Quote
    As for those the book is aligned against, I would have to say the entire apologetical and liberal Protestant interpretation of Islam. Needless to say, this does not always make me popular in Islamic Studies circles. Those who talk about not offending Muslim sensibilities as an excuse to avoid talking about the redaction history of the Qur’an or the historical Muhammad; those who want to define an “authentic” Islam (that is liberal, peaceful, and democratic); those who put together AAR panels wherein liberal Muslim academics talk about their experiences and vision of their particular version of Islam. I rail against all of this. None of this is scholarship, but theology and ecumenicism, which I personally do not have a problem with so long as those doing it make it clear to others that this is what they are doing. Too much slippage between scholarship and apologetics occurs in Islamic Studies for my liking. On some levels, this is reflective of the discipline of Religious Studies more generally, but I try to criticize it from my particular point-of-view.

    Quote
    CM: In your book you discuss at length how “Islam” is introduced in undergraduate textbooks. Can you comment on how you introduce “Islam” in your introductory courses? If you were going to write an intro textbook what would it look like?

    AWH: Funny you should ask that. I am in the process of putting the finishing touches on an introductory, non-apologetical textbook called Muslim Identities: A Historical Introduction. I think that the plural nature of the second word in the title gives away my hermeneutic.

    Its intent is to present Islam non-apologetically and from the perspective of identity formation and maintenance. I intend to introduce students to topics that have traditionally been left out of introductory texts (because they have ideologically and pejoratively been written off as “Orientalist”), especially all the issues that emerge from the thorny problems associated with Islamic origins (basically we know nothing about the first 150-200 years, but pretend we do because later sources tell us about them). Rather than say, like some, that it is all a later fabrication, I prefer to see these years through the prism of later generations creating manifold identities for themselves in the light of unruly social worlds. I argue that the exact same processes go on in the modern and postmodern worlds.
    ....

  • Qur'anic studies today
     Reply #339 - May 30, 2015, 11:46 PM

    Michael Pregill - Isra’iliyyat, Myth, and Pseudepigraphy: Wahb b. Munabbih and the Early Islamic Versions of the Fall of Adam and Eve

    http://www.academia.edu/1346363/Isra_iliyyat_Myth_and_Pseudepigraphy_Wahb_b._Munabbih_and_the_Early_Islamic_Versions_of_the_Fall_of_Adam_and_Eve
  • Qur'anic studies today
     Reply #340 - May 31, 2015, 09:02 AM

    Post modern world - that world in which we did not get jetpacks?

    When you are a Bear of Very Little Brain, and you Think of Things, you find sometimes that a Thing which seemed very Thingish inside you is quite different when it gets out into the open and has other people looking at it.


    A.A. Milne,

    "We cannot slaughter each other out of the human impasse"
  • Qur'anic studies today
     Reply #341 - May 31, 2015, 09:05 AM

    But back to the OP, what was new fangled about Islam?  What advantages did it really have?

    When you are a Bear of Very Little Brain, and you Think of Things, you find sometimes that a Thing which seemed very Thingish inside you is quite different when it gets out into the open and has other people looking at it.


    A.A. Milne,

    "We cannot slaughter each other out of the human impasse"
  • Qur'anic studies today
     Reply #342 - May 31, 2015, 10:08 AM

    Post modern world - that world in which we did not get jetpacks?

  • Qur'anic studies today
     Reply #343 - May 31, 2015, 06:04 PM

    That does look like Mecca! :-)

    When you are a Bear of Very Little Brain, and you Think of Things, you find sometimes that a Thing which seemed very Thingish inside you is quite different when it gets out into the open and has other people looking at it.


    A.A. Milne,

    "We cannot slaughter each other out of the human impasse"
  • Qur'anic studies today
     Reply #344 - May 31, 2015, 07:13 PM

    Aaron Hughes - The Formative Period of Islam and the Documentary Approach: A Prolegomenon

    https://www.academia.edu/8963453/the_Formative_Period_of_Islam_and_the_Documentary_Approach_A_Prolegomenon
  • Qur'anic studies today
     Reply #345 - May 31, 2015, 08:44 PM

    Aaron Hughes - The stranger at the sea: Mythopoesis in the Qur’ân and early tafsîr

    http://nestor.wlu.ca/press/Journals/sr/issues/32_3/hughes.pdf
  • Qur'anic studies today
     Reply #346 - June 02, 2015, 09:27 PM

    Emilio González Ferrín - Islamic Late Antiquity and Fath - the Effect as Cause

    https://www.academia.edu/12634825/Islamic_Late_Antiquity_and_Fath_-_the_Effect_as_Cause
  • Qur'anic studies today
     Reply #347 - June 03, 2015, 10:30 AM

    The article above looks like a translation from Spanish with the help of Google translate. For anyone who reads Spanish here's an article covering the same ideas. I find this much easier going.

    Emilio González Ferrín - La Antigüedad Tardía Islámica: crítica al concepto de conquista

    http://www.academia.edu/12759590/La_Antigüedad_Tard%C3%ADa_Islámica_cr%C3%ADtica_al_concepto_de_conquista
  • Qur'anic studies today
     Reply #348 - June 03, 2015, 03:38 PM

    https://mobile.twitter.com/holland_tom/status/606069351591104512
    Quote from: Tom Holland
    It was the Qur'an that led to the invention of Muhammad, of course, not vice versa - but @JandMo is still funny:  http://www.jesusandmo.net/2015/06/03/proof/

    @holland_tom What do you think about those embarrassingly self-serving revelations?

    @JandMo IMO, the details of Muhammad's biography are invented to explain verses in the Qur'an that the Faithful no longer understood.

  • Qur'anic studies today
     Reply #349 - June 03, 2015, 04:43 PM

    Tremendous article by Tesei, who is rapidly becoming a favorite of mine ... he finally solves several intriguing puzzles here.

    https://www.academia.edu/12761000/_Some_Cosmological_Notions_from_Late_Antiquity_in_Q_18_60_65_The_Quran_in_Light_of_Its_Cultural_Context_._Journal_of_the_American_Oriental_Society_135.1_2015_19-32
  • Qur'anic studies today
     Reply #350 - June 03, 2015, 07:50 PM

    Very strange and fascinating article about Zubayrid copper coins:

    https://www.academia.edu/6842070/The_Syrian_orans_figure_copper_coins

    Hard to know what to make of it.
  • Qur'anic studies today
     Reply #351 - June 05, 2015, 03:21 PM

    Guy Stroumsa - Jewish Christianity and Islamic Origins

    https://www.academia.edu/9997797/Jewish_Christianity_and_Islamic_Origins
  • Qur'anic studies today
     Reply #352 - June 05, 2015, 03:31 PM

    Theodore Janiszewski - Paradise in the Qur'an and Ephrem the Syrian

    http://www.academia.edu/7257668/Paradise_in_the_Quran_and_Ephrem_the_Syrian
  • Qur'anic studies today
     Reply #353 - June 05, 2015, 03:41 PM

    Holger Zellentin - The Qur'an’s Legal Culture: The Didascalia Apostolorum as a Point of Departure

    http://xa.yimg.com/kq/groups/1016279/1983869100/name/Legal+Culture+Final+Veil+passage.pdf
  • Qur'anic studies today
     Reply #354 - June 05, 2015, 04:43 PM

    An interesting dissertation summary here:

    http://phdtree.org/pdf/25921056-the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives/
    Quote
    The Syriac milieu of the Quran: The recasting of Biblical narratives
    Joseph Benzion Witztum

    PhD Dissertation Princeton University 334 (2011)

    This dissertation seeks to contribute to our understanding of the Quran and ultimately to the situating of pre-Islamic Arabia in its Late Antique context. The core argument is that Quranic retellings of Biblical narratives are often much more indebted to the Christian Syriac tradition than scholars have hitherto believed. Although it is frequently presumed that stories from the Hebrew Bible were transmitted to the Quranic milieu by Jews, the evidence examined in this study strongly suggests that this is often not the case. The body of the dissertation consists of four case studies: the fall of Adam, Cain's murder of Abel, Abraham's construction of a sanctuary together with his son, and the entire story of Joseph and his travails. A comparison of these four narratives as presented in the Quran to both Jewish and Christian Syriac texts shows that in many respects the Quran is markedly closer to the Syriac tradition. The similarities fall under four headings: motifs, diction, literary form, and typological function. Within the Syriac tradition the sources which tend to present the most parallels are verse homilies and hymns. These were performed publicly and served to instruct a wide population. These literary genres were thus ideal channels of transmission for Biblical traditions to the Quranic milieu. There are several advantages to reading the Quran from the perspective of the Syriac tradition. On an interpretive level, which is the focus of this dissertation, light can be shed on many details which previously were considered errors or innovations on the part of the Quran, but now may be shown to reflect developments found in the Syriac sources. The study of the Syriac background also allows us to appreciate more fully the ways in which the Quran adapts earlier traditions. On a historical level, it furthers our comprehension of an area and era concerning which there is a dearth of contemporary evidence.

  • Qur'anic studies today
     Reply #355 - June 05, 2015, 07:05 PM

    Jewish Christians and some rethinking of how and when Judaism and Christianity became distinct religions


    Shlomo Pines - The Jewish Christians of the early centuries of Christianity according to a new source

    http://khazarzar.skeptik.net/books/pines02.pdf


    Annette Yoshiko Reed and Adam Becker - The ways that never parted: Jews and Christians in Late Antiquity and the Early Middle Ages (introduction)

    https://www.academia.edu/243273/The_Ways_that_Never_Parted_Jews_and_Christians_in_Late_Antiquity_and_the_Early_Middle_Ages
  • Qur'anic studies today
     Reply #356 - June 05, 2015, 09:28 PM

    Quote
    Shlomo Pines - The Jewish Christians of the early centuries of Christianity according to a new source

    This is Pines's now-debunked article claiming to see a Jewish-Christian source inside a work of Abd al-Jabbar (no, not the NBA star...).

    Gabriel Said Reynolds started his academic career by researching this work in full. He dealt with Pines' work here:
    https://books.google.com/books?id=UCoEAzqezJgC&pg=PA7

    It is a valuable link to have, because it's important for the history of the field. Many scholars cited it - including Crone, Cook, and Nevo. But readers must be warned that it is bunk in of itself.
  • Qur'anic studies today
     Reply #357 - June 05, 2015, 10:41 PM

    Thanks Zimriel - I've just finished reading through the Pines article and was wondering what the judgement on it was.

    Apart from this do you think Jewish Christianity, or something like it, could have been an influence on early Islam or is it more likely that it had disappeared long before the seventh century?
  • Qur'anic studies today
     Reply #358 - June 06, 2015, 01:06 AM

    Jewish Christianity as an organised concern was, as far as I know, long gone by 600 CE. But Judaism has historically re-inspired anti-Orthodox protest-Christianities... like the formula of Arius, which subordinated Jesus below God (300s CE).

    Arianism couldn't survive in the Empire proper. Instead it attracted followers among the Goths and (more resiliently) Vandals. In those days, the Byzantine frontier with Sasanian Iran also hosted that powerful Jewish minority in Iraq. Over there the early Nestorians by separating God from Jesus skated close to that edge of ranking the two.

    Also in the context of the early 600s, the emperor Heraclius had recently beat the Iranians (hard) and pushed for his Monotheletism doctrine, which united Jesus and God into one will. Nestorian Christians would have felt ... worried for the future, in such a regime.

    So rather than a Jewish Christian sect influencing Islam, I'd prefer to think of an ultra-Nestorian popular tendency into which the Arabs could tap for support: in North Africa, parts of Syria, all of Iraq and probably Arabia (but definitely *not* Italy, Greece, or Anatolia - or Egypt!). This tendency is argued more explicitly in Ohlig's article "Syrian and Arabian Christianity" in Neue Forschungen zur Entstehung und frühen Geschichte des Islam / The Hidden Origins of Islam.
  • Qur'anic studies today
     Reply #359 - June 06, 2015, 09:00 PM

    Hagarism online in a readable form: https://archive.org/details/Hagarism
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