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Theme Changer

 Topic: Qur'anic studies today

 (Read 1509601 times)
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  • Qur'anic studies today
     Reply #11070 - November 16, 2024, 07:58 AM

    Robert Hoyland - Arabic and Greek in Nessana and the Near East before and after the Muslim Conquest

    https://www.academia.edu/110334175/Arabic_and_Greek_in_Nessana_and_the_Near_East_before_and_after_the_Muslim_Conquest
  • Qur'anic studies today
     Reply #11071 - November 17, 2024, 12:03 PM

    Fred Donner - A Historian’s View of the Qurʾān

    https://www.degruyter.com/document/doi/10.1515/jiqsa-2024-0020/html
    Quote
    It is, of course, a well-entrenched view that the Qurʾān first appeared entirely within the lifetime of the prophet Muḥammad, and within the milieu in which he worked. But if we accept this idea – that the Qurʾān text comes from that restricted chronological and geographical context, the early 7th century Ḥijāz – then the existence of such contradictions becomes difficult to explain. It seems more plausible to assume that the text arose in some ways differently. Two possibilities seem most likely.

    The first is to see the text as a fusion of materials from the time of Muḥammad, but originally coming from different communities, perhaps originally situated in different localities, which differed radically from one another in their attitude toward Christians and toward the ahl al-kitāb more generally. In this way, positive and negative views on them might both have been incorporated into the text we now have. (Incidentally, this hypothesis might also help explain the existence of the markedly different rhetorical and literary styles found in the Qurʾān – perhaps these different local materials not only espoused different attitudes, but also expressed them in different ways. But that is another issue.)

    The other logical possibility is to assume that the text was reworked or edited over time, with an earlier text or base layer (perhaps even one dating in part from before the time of the prophet?), to which additional material was added later, reflecting the different attitudes of later times. Both Günter Lüling and Patricia Crone suggested that parts of the Qurʾān might date to before the time of Muḥammad,[12] and some scholars have in the past two decades suggested that the Qurʾān contains interpolations dating from decades after the prophet, notably Edouard-Marie Gallez and David Reid Ross.[13] These works have not gained widespread attention or support, but perhaps such approaches need to be more broadly considered. If nothing else, the evidently changing attitude of the Umayyads toward Christians as the seventh century progressed raises the question of whether this may underlie some of the Qurʾān’s contradictory utterances.

    Another aspect of the Qurʾān that strikes me as curious is what we might call the text’s muted attention to the prophet himself – that is to say, the Qurʾān hardly talks about Muḥammad. If, as I believe, the most basic definition of a Muslim is “someone who believes in the Qurʾān as God’s word, and Muḥammad as God’s prophet,” we might expect that after the instruction found in God’s word – to be always mindful of God, fear the Last Day, treat the less fortunate kindly – the Qurʾān would contain a great deal of specific information about the prophet. But as all of you surely know, this is not the case, for the Qurʾān only mentions the prophet directly a few times. Is this perhaps a hint that the bulk of the text is early, that it comes from a time before the community had clearly defined itself in such a way that the prophet and his mission were a central part of that identity? As some of you know, I have argued elsewhere that this clear focus on Qurʾān and prophet as the basis of the new community’s identity may have been first championed by the Umayyads.[14] So, contrary to my reflections on the contradictions on Christians in the Qurʾān, perhaps this qurʾānic reticence on the prophet suggests that most of the text is early after all.

    Regardless of how the Qurʾān’s relative silence about Muḥammad is to be explained, however, one thing that we know for sure is that the later Muslim community of the eighth and subsequent centuries, armed with this Qurʾān-cum-prophet identity package, strove mightily to recover, and sometimes to invent, as much information about the prophet’s life as possible. The Qurʾān itself was not of much help to them in this project of filling out the contours of the prophet’s life, but later scholars proved very skillful at detecting veiled or implicit references to him in the text – what we might call “finding the prophet in the Qurʾān.” But this, then, raises for us further questions about the text and how we should properly understand it.

  • Qur'anic studies today
     Reply #11072 - November 17, 2024, 12:20 PM

    Fred Donner - review of Vahid M. Mehr, Is the Quran Supersessionist? Toward Identifying the Quran’s Theological Framework of Engagement with Earlier Abrahamic Traditions

    https://www.degruyter.com/document/doi/10.1515/jiqsa-2024-0004/html
    Quote
    It has been the established opinion of virtually all students of the Qurʾān, whether Muslim or non-Muslim, medieval or modern, that the Qurʾān is a supersessionist text—that is, that it is overtly polemical, and claims to transcend and render obsolete the earlier monotheistic scriptures, in particular the Hebrew Bible and the Gospels, and the religions on which they are based. In this short but well-documented book, Vahid M. Mehr presents a strong case for seeing the Qurʾān differently. He argues that many passages in the text have been misconstrued by earlier scholars, and through a meticulous reading of the text tries to show that in fact the Qurʾān draws on Jewish and Christian tradition only to show that it, too, qualifies as a text of divine scripture, and should thus be accepted alongside them—not that it claims to supplant them. In short, the answer to the question posed by his title is simply “No.”

  • Qur'anic studies today
     Reply #11073 - November 18, 2024, 05:41 PM

    Devin Stewart - Ignoring the Bible in Qur’anic Studies Scholarship of the Late Twentieth Century

    https://www.scienceopen.com/hosted-document?doi=10.13169/reorient.9.1.0131
    Quote
    This article discusses the major factors behind an oddity in the development of Western Qur’anic studies, the lack of attention to the relationship between the Qur’an and Biblical tradition in the latter half of the twentieth century. This topic represented an important focus in the field up until the 1930s, after which it was relatively neglected throughout the remainder of the twentieth century. It has been taken up again with renewed energy in the present century. Several factors contributed to this development, including the historical configuration of the field of Qur’anic studies into separate research silos, the dispersion of the nucleus of the field in Germany after the National Socialist Party gained power in 1933, the desire to carry on Christian–Muslim dialogue, and the decrial on the part of religious studies scholars of philological obsession with origins and facile theories of influence along with a concomitant move to focus on Muslim commentaries on the Qur’an.

  • Qur'anic studies today
     Reply #11074 - November 21, 2024, 04:54 PM

    PhD thesis

    Joseph Witztum - The Syriac milieu of the Quran: the recasting of biblical narratives

    https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf
  • Qur'anic studies today
     Reply #11075 - November 21, 2024, 05:07 PM

    Julien Decharneux - Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background

    https://www.degruyter.com/document/doi/10.1515/9783110794083/html
    Quote
    In Creation and Contemplation, Julien Decharneux explores the connections between the cosmology of the Qur’ān and various cosmological traditions of Late Antiquity, with a focus on Syriac Christianity.

    The first part of the book studies how, in exhorting its audience to contemplate the world, the Qur’ān carries on a tradition of natural contemplation that had developed throughout Late Antiquity in the Christian world. In this regard, the analysis suggests particularly striking connections with the mystical and ascetic literature of the Church of the East, which was in effervescence at the time of the emergence of Islam.

    The second part argues that the Qur’ānic cosmological discourse is built so as to serve the overarching theological message of the text, namely God’s absolute unity. Despite the allusive, and sometimes obscure, way in which the Qur’ān talks about the world’s coming into being and its maintenance in existence, the text betrays its authors’ acquaintance with cosmological debates of Late Antiquity.

    In studying the Qur’ān through the prism of Late Antiquity, this book contributes to our understanding of the emergence of Islam and its relationship with other religious traditions of the time.


    Preview: https://www.google.co.uk/books/edition/Creation_and_Contemplation/QQi7EAAAQBAJ?hl=en&gbpv=1&pg=PT4&printsec=frontcover
  • Qur'anic studies today
     Reply #11076 - November 30, 2024, 08:53 AM

    Reddit AMA with Marijn van Putten

    https://www.reddit.com/r/academicislam/comments/1h1ynn8/im_a_specialist_of_the_linguistic_history_of_the/
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