Altara - I think so.
Many scholars would place the Quranic milieu somewhere in the geographical area known as Arabia Petraea (or the Provincia Arabia). This area spans from North of the Arabian Peninsula to Syro-Palestine (most likely candidate), which includes the Egyptian Sinai, Israel, Jordan, Lebanon, Syria, South-eastern Turkey, and North-western Iraq. This would correspond to what you wrote about the possible places of the composition. But to be fair, a case could also be made that parts of the text where indeed composed in the Hijaz in Western Arabia.
Nothing to see with fairness here. The "Hijaz" as a "place" is known by anybody . And void of any traces of scribal civilization. It is unfortunately as simple as that.
As for the term “emergence”, I am not entirely sure what you mean by it. Do you mean “promulgation”? Meaning, where the text was officially spread?
emergence (n.)
1640s, "unforeseen occurrence," from French émergence, from emerger, from Latin emergere "rise up" (see emerge). Meaning "an emerging, process of coming forth" is from 1704.
emerge (v.)
1560s, from Middle French émerger and directly from Latin emergere "bring forth, bring to light," intransitively "arise out or up, come forth, come up, come out, rise," from assimilated form of ex "out" (see ex-) + mergere "to dip, sink" (see merge). The notion is of rising from a liquid by virtue of buoyancy. Related: Emerged; emerging.
French word, like 60% of English vocabulary.
Not promulgation of any sort. Some people got the texts, and communicated them to fellow Arabs. For me between 600 and 630.
For instance, de Prémare and Lafontaine place the final edition in Iraq (the former specifically under Iraq's then-governor, al-Ḥajjāj b. Yūsuf). In the case of intertextual exchanges (i.e. scribal) between several different religious communities, Syro-Palestine and/or Iraq-Iran are far more reasonable candidates than the pre-Islamic Arabian peninsula (not sure if this point is more relevant here or to the previous one regarding the Quranic milieu, or what you label “composition” of the text).
Yes, I've already said that it was possible that the rasm was reopen by Hajjaj b. Yusuf. But it was "closed" before. Meaning that possibly the rasm before Hajjaj was different, the shape of the sura the same.
In the case of the Quranic rendition of Mary’s pregnancy and Jesus’ birth (Q 19, Sūrat Maryam), both Shoemaker and Dye have convincingly linked the story to local Christian liturgical and scriptural traditions associated with the Kathisma church/mosque in the Levant, which is more precisely located between Jerusalem and Bethlem. Every verse does not necessarily have to be an interpolation nor composed in Palestine, but their overarching thesis remains true.
It is especially linked to Ps. Matthew.The text has no need of the Kathisma to exist, Ps. Matthew is (largely) enough. Since before the discover of the Kathisma, it was already linked to it.
Topic: Qur'anic studies today