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 Topic: Qur'anic studies today

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  • Qur'anic studies today
     Reply #10890 - December 30, 2022, 04:08 PM
    The writings of Jacob of Serugh (d. 520/1) have been highlighted as one of the most significant corpora for understanding the late antique literary environment in which the Qur’ān emerged. His homilies and letters contain many exegetical and theological traditions common to the Qur’ān and the Syriac tradition. How are we to understand echoes of Jacob’s thought in the Qur’ān? Who had access to these texts and the traditions they transmit? This lecture seeks to shed light on this complex of questions by examining the circulation of Jacob’s writings in the sixth and seventh centuries. We will first investigate Jacob’s correspondence with communities within and beyond the Roman Empire during his lifetime. We will then turn to the physical manuscripts that preserve his writings from late antiquity. This approach will help identify the late antique communities that discussed these shared traditions and thereby grant insight into the question of what it means to investigate Jacob’s works as texts from the environment of the Qur’ān.

  • Qur'anic studies today
     Reply #10891 - December 30, 2022, 05:07 PM
  • Qur'anic studies today
     Reply #10892 - December 31, 2022, 12:48 AM

    Sean Anthony - The Eschatological Muḥammad: Post-Qurʾanic Prophetology in Arabic Inscriptions from the Marwanid Period
  • Qur'anic studies today
     Reply #10893 - January 01, 2023, 07:32 PM

    Christian Robin - A Himyarite Campaign against Najrān in June and July 523
  • Qur'anic studies today
     Reply #10894 - January 01, 2023, 10:36 PM

    David Powers - From Last Emperor to Last Prophet
  • Qur'anic studies today
     Reply #10895 - January 01, 2023, 10:46 PM

    well Heraclius.... that is very interesting and completely new way of looking ...."Muhammad"..  worth looking in that angle

    See also the second half of David Powers' talk for more on parallels with the life of Heraclius.
  • Qur'anic studies today
     Reply #10896 - January 07, 2023, 11:00 PM
    Klaus von Stosch (University of Bonn) speaks about Jesus and Mary in Q5 - An anti-imperial discourse in the Qur'an as a critique of Byzantine misuse of Christology at the conference Unlocking the Byzantine Qur'an.

  • Qur'anic studies today
     Reply #10897 - January 07, 2023, 11:08 PM
    Holger Zellentin (University of Tübingen) speaks about The Arabian Qur'an Between the Bible and Byzantium at the conference Unlocking the Byzantine Qur'an.

  • Qur'anic studies today
     Reply #10898 - January 08, 2023, 02:14 PM

    This thread by Bayt Al Fann is doing the rounds about the early collection of the Quran. It presents the traditionally accepted Islamic narrative. But how does modern scholarship think about this history?

    A scholarly companion thread to this thread.

  • Qur'anic studies today
     Reply #10899 - January 10, 2023, 05:47 PM

    Sean Anthony - On the Toledot Yeshu and the End of Jesus' Earthly Mission in the Qurʾan: A New Proposalʾan_A_New_Proposal
    These first two parts, I hope, clarify certain matters and lay the groundwork for what will be essential for the final section, where I argue for what I believe to be a novel thesis: namely, the Qurʾanic account of the end of the life of Jesus aims to rebut not any particular Christian view or narrative of Jesus’ death but, rather, to rebut a Jewish one: the account of Jesus’ execution in the  Jewish Antigospel known as Toledot Yeshu.

  • Qur'anic studies today
     Reply #10900 - January 17, 2023, 08:17 AM

    What do you think about this?
    Ian D. Morris on Twitter:
    "I’m surprised to see this comment in Stephen Shoemaker’s new book, railing against the “social media influencers” of academia."
  • Qur'anic studies today
     Reply #10901 - January 19, 2023, 12:22 AM

    Gabriel Said Reynolds on Mythvision
  • Qur'anic studies today
     Reply #10902 - February 05, 2023, 10:36 AM

    In ca. 703-4, the Umayyad governor al-Ḥajjāj b. Yūsuf completed a project to (re)codify the Qurʾan, refining the codex of the caliph ʿUthmān. What was the project, and what did it entail?

  • Qur'anic studies today
     Reply #10903 - February 18, 2023, 11:22 PM

    Daniel Beck - Commercial Trade, the Arabic Qur'ān, and Imperial Apocalypse: How Quranic Geography Was Formed Against Christian Empireān_and_Imperial_Apocalypse_How_Quranic_Geography_Was_Formed_Against_Christian_Empire
    I argue that early quranic recitations expanded upon anti-imperial ideology formed in pre-quranic South Arabia against Byzantine and Aksumite authority. The Sasanian annihilation of Ethiopian  power in Yemen in 570 CE facilitated the expansion of Central Arabia’s long-distance trade. Early  surahs depict a desperate Arabian geography that God had recently sent paradisal bounty into.  Portraying this favor as a sign confirming dependence on the deity, and as a promise of greater  future gain, basal proclamations like Q 105 and 106 demanded the atonement of Quraysh elites,  subordinating their trade economy to a vision of intensified redistributive ritual. Rejection of that basal demand, however, implied that the offenders would instead be punished by the final Day, consistent with broader regional expectations driven by imperial warfare. Relative to the eschaton, the prophet understood himself as a new Moses, commissioned by God on sacred high ground to return below and deliver a Deuteronomic promise of the approaching division of the people. He was commissioned to guide believers in a new vertical Exodus, migrating back up to the promised land, their Lord’s garden. Against traditional exegesis, I argue that there was no early quranic concern with Meccan pilgrimage, and that efforts to read a unique holy city into early surahs obscure their context of intense historical conflict over Ḥiğāzi commercial trade, with the attendant formation of expectation that an already-descending cosmic judgment would soon resolve that conflict. Finally, I conclude that the quranic corpus displays a narrow layer of anti-Byzantine redaction, which is best explained by a rapid scribal compilation of the written corpus, under political authority shortly after the prophet’s death, in support of the earliest conquests.

  • Qur'anic studies today
     Reply #10904 - February 18, 2023, 11:42 PM

    New book

    Guillaume Dye (ed.) - Early Islam: The Sectarian Milieu of Late Antiquity?
    In recent, new paradigms have radically altered the historical understanding of the Qur'ān and Early Islam, causing much debate and controversy. This volume gathers select proceedings from the first conference of the Early Islamic Studies Seminar.

    These studies explore the history of the Qur'ān and of formative Islam, with the methodological tools set forth in Biblical, New Testament and Apocryphal studies, as well as the approaches used in the study of Second Temple Judaism, Christian and Rabbinic origins. It thereby contributes to the interdisciplinary study of formative Islam as part and parcel of the religious landscape of Late Antiquity.

    Introduction | Guillaume Dye

    Method and Theory in the Study of Early Islam | Stephen J. Shoemaker

    Arabia and the Late Antique East | Greg Fisher and Philip Wood

    Fallen Angels and the Afterlives of Enochic Traditions in Early Islam | Annette Yoshiko Reed

    Cushions, bottles and roast chickens! More advertising about Paradise | Gilles Courtieu

    The Seismic Qur'ān: On Collective Memory and Seismic Eschatology in the Qur’ān | Thomas Hoffmann

    Dating early Qur’anic manuscripts: reading the Objects, Their Texts and the results of Their Material Analysis | Alba Fedeli

    Eschatology, Responsories and Rubrics in Eastern Christian Liturgies and in the Qur’ān: Some Preliminary Remarks | Paul Neuenkirchen

    Conversion from Jewish and Christian Milieus to Islam and its Influence on the Formation of the Qur’ān | Karl-Friedrich Pohlmann

    The Qur’anic Mary and the Chronology of the Qur’ān | Guillaume Dye

    The Historical-Critical Study of Jewish, Christian, and Islamic Scriptures | Isaac W. Oliver

    Christianity in the Arabian Peninsula and Possible Contexts for the Qur’ān | Philip Wood

    History, Exegesis, Linguistics: A Preliminary, Multi-Discipline Approach to Ibn Hishām (d. c. 215/830) and al-Ṭabarī (d. 310/923) on the Origins of Islam and the Qur’ān | Ulrika Mårtensson


    The following volume presents select proceedings from the first gathering of the Early Islamic Studies Seminar (EISS), which took place at the Villa Cagnola, in Gazzada, near Milan, on 15-19 June 2015.1 A few words about this institution might therefore be relevant.

    The Early Islamic Studies Seminar is an emanation of, and is associated to, the Enoch Seminar: International Scholarship on Second Temple Judaism, Christian, Rabbinic, and Islamic Origins. Founded in 2001 by Gabriele Boccaccini (University of Michigan), the Enoch Seminar is an academic group of international specialists in Second Temple Judaism and Christian Origins, who share the results of their research and meet to discuss topics of common interest. The Early Islamic Studies Seminar works on the same basis (with, until the Covid crisis, a meeting every two years), except of course that its field of investigation is different: whereas the Enoch Seminar focuses on the period of Jewish history, culture and literature from the Babylonian Exile (598-537 BCE) to the Bar Kokhba revolt (132-135 CE), the Early Islamic Studies Seminar adopts a complementary approach and focuses on the period of Near Eastern and Mediterranean history which goes from the sixth century to the early/mid-tenth century. The formula “Early Islam” is thus only a convenient way to refer to the period which goes from Late Antiquity to, roughly, the time of al-Ṭabarī, which marks a decisive step in the shaping of Islamic identity.2

    One of the main goals of the Enoch Seminar is to dismantle the misleading walls of separation that still divide its field of research, recovering the unity of the period, whose study offers an important contribution to the understanding of the common roots of Judaism, Christianity and Islam. Similarly, the Early Islamic Studies Seminar intends to eradicate arbitrary disciplinary borders, which have done so much damage to the study of Islamic origins, and to develop more innovative instruments and methods. In a word, the Early Islamic Studies Seminar aims to promote a renewed study of Early Islam as part of the complex process of religious identity formation in Late Antiquity, in close dialogue with scholars working on early Christianity, Rabbinic Judaism and other neighbouring fields of research, like Manichean, Iranian, Byzantine or Arabian studies. Qur’anic studies are thus only a part of the topics studied by the Early Islamic Studies Seminar, even if they are a central aspect of the project.

    The genesis of this endeavor began in June 2013 in Brussels, during a meeting between Guillaume Dye and Carlos A. Segovia, who were soon joined by Emilio González Ferrín, Manfred Kropp, and Tommaso Tesei as board of directors to create the Early Islamic Studies Seminar (EISS). With the support of the Enoch Seminar, the EISS has since then organized three Nangeroni Meetings devoted to the Qur’ān and early Islam. In the inclusive spirit promoted by the Enoch Seminar, the EISS has accordingly invited to its meetings specialists in Qur’anic and Islamic studies as well as those who specialize in the Hebrew Bible, Second Temple Judaism, the New Testament, and other related fields.

    Such an interdisciplinary gathering of scholars opens new paths and strengthens the dialogue between scholars of Early Islam and scholars from neighbouring disciplines, especially Jewish and Christian studies. This dialogue goes both ways. On one side, studies of Late Antique Jewish and Christian traditions (and other religious traditions, like Manichaeism, as well), which constitute the background of so many Qur’anic pericopes, are obviously essential for the study of Islamic origins: indeed, the Qur’ān is a literary, religious, historical and linguistic Near Eastern document of the seventh- early eighth century, whose main contents belong, or are related, to the “Biblical culture” of Late Antiquity. Therefore, it seems natural and relevant to study it using, with the relevant adaptations when necessary, the methods, tools, and concepts which have already been fruitfully applied to the study of similar religious movements.3 And since Jewish studies, Early Christian studies, Apocrypha and Pseudepigrapha studies, etc., have developed finer instruments than those generally used by traditional Islamicists in their study of the Qur’ān, we can hope that the expertise and experience of colleagues working in such fields will be a major asset for the Early Islamic Studies Seminar.

    But on another side, the study of Early Islam is also a gold mine for Christian and Jewish studies, and more generally for the study of Late Antique and Medieval non- Muslim religious traditions. The sixth and seventh centuries were a crucial epoch in the history of Judaism and Christianity – a time of deep and fast changes, a period of transition from the religious landscape of Late Antiquity to a new one which, in the following centuries, entailed for Jews and Christians cohabitation with a new religion, Islam, which was in constant interaction, and even cross-pollination, with them. It means, in other words, that the relations between, on the one hand, pre- Islamic Christianity and Judaism, and on the other hand, Early and formative Islam, should be addressed from both sides. The title of the book – Early Islam: The Sectarian Milieu of Late Antiquity? – is therefore not only an homage to John Wansbrough;4 it also nicely encapsulates the idea that the genesis of Islam, as a historical and social phenomenon, is simply unintelligible when it is not addressed in its context, which is characterized by a mix of crosspollination, symbiosis, contest and polemics with the various religious traditions of Late Antiquity.

    As said earlier, one of the goals of the Early Islamic Studies Seminar is to develop more effective tools for the study of the Qur’ān and Islamic origins. Such an agenda supposes some dissatisfaction with the way such studies have often been practiced, and the present volume seeks to renew the study of Early Islam in a way which is more consonant with the approaches, methods and tools of Second Temple Judaism and Early Christianity studies. This methodological agenda is sketched in Stephen J. Shoemaker’s contribution, “Method and Theory in the Study of Early Islam,” which shows why and how formative Islam should be fruitfully investigated using the well-established historical-critical approaches deployed in the study of Judaism and especially early Christianity. At the end of his paper, Shoemaker refers to post- colonial studies, and their focus on the way identity and difference are constructed and managed in an imperial context. This makes a nice transition to the next paper, by Greg Fisher and Philip Wood, entitled “Arabia and the Late Antique East.” Fisher and Wood afford a very useful synthesis of the history of Pre-Islamic Arabia, especially regarding its relations to its imperial neighbors, thus enlightening the historical context of the emergence of Islam.

    Since the Early Islamic Studies Seminars and the Enoch Seminar are, in some way, siblings, it was relevant to invite Annette Reed to give the inaugural paper of our first Nangeroni meeting. Her article examines the afterlives, in Early Islam, of the Enochic traditions on the fallen angels, a topic whose study combines many methodological concerns we are sensitive to, like the importance of the longue durée, the relevance of the pseudepigrapha, the significance of angelology and demonology, or the attention to phenomena of crosspollination and symbiosis. The next paper, by Gilles Courtieu (“Cushions, Bottles and Roast Chickens! More Advertising about Paradise”) addresses a different topic – the Qur’anic description of Paradise. It shows how several of its aspects can be explained as a kind of transfert of elements which belong to the Sasanian empire’s high culture. Courtieu relies on a kind of source (sadly) seldom used by scholars in Qur’anic studies, namely material sources, including Sasanian silverware representing banquets. In his own paper (“The Seismic Qur’ān: On Collective Memory and Seismic Eschatology in the Qur’ān”), Thomas Hoffmann uses another original approach, and suggests, interestingly, that the Qur’anic discourse does not only refer to earthquakes when it describes seismic activity, but also to volcanic eruptions – a phenomenon well attested in Western Arabia.

    The study of the most ancient witnesses of the Qur’anic text has become one of the crucial fields of Early Islamic studies. The issue of dating these Qur’anic fragments has especially attracted most attention these recent years. In “Dating Early Qur’anic Manuscripts: Reading the Objects, their Texts and the Results of their Material Analysis,” Alba Fedeli provides an excellent methodological survey and analysis of the merits and limits of the various methods which can be used for this task – especially C14. She convincingly shows that radiocarbon-based analyses cannot be divorced from the textual, artistic, codicological and paleographical analyses of the artifacts under scrutiny.

    The next four papers explore, in different ways, the Christian background and context of the Qur’ān. Paul Neuenkirchen (“Eschatology, Responsories and Rubrics in Eastern Christian Liturgies and in the Qur’ān: Some Preliminary Remarks”) highlights striking parallels between Syriac liturgy and lectionaries and Qur’anic manuscripts. These pertain to similar scribal practices in the manuscripts themselves, as to similitudes in the liturgical lexicon and formulas. In other words, the Qur’ān seems indebted to Eastern Christian scribal techniques and to a certain form of Christian liturgy.

    Karl-Friedrich Pohlmann’s chapter (“Conversion from Jewish and Christian Milieus to Islam and its Influence on the Formation of the Qur’ān”) might be considered as an English précis of his seminal book Die Entstehung des Korans: Neue Erkenntnisse aus Sicht der historisch-kritischen Bibelwissenschaft (Darmstadt: Wissenschaftliche Buchgesellschaft, 20153, 20121) – a book which, sadly, did not get the attention it deserves in the mainstream scholarship on the Qur’ān. Pohlmann argues persuasively that various Qur’anic passages point to a post-prophetic context, with Christian or Jewish literati putting their pens at the service of the new movement of the Believers in the composition of these texts. This approach is also pursued by Guillaume Dye in “The Qur’anic Mary and the Chronology of the Qur’ān”). Using the tools of redaction and source criticism, Dye, like Pohlmann, sees the Qur’ān as a layered text, and attempts to determine the relative chronology of the passages relative to Mary. He argues for the following chronology – Q 19:1-33 > Q 3:33-63 > Q 19:34-40 – and situates all these text in a post-conquest setting, more precisely in a Palestinian milieu, Q 19 being deeply indebted to the Jerusalem liturgical and popular Marian traditions, especially those of the Kathisma church.

    The system of the Nangeroni meetings promotes debates; long papers are assigned a formal respondent, which sets the tone for the ensuing discussion during the meeting. Isaac Oliver, in his “The Historical-Critical Study of Jewish, Christian, and Islamic Scriptures,” provides a modified version of the response he gave to Guillaume Dye’s paper, promoting scholarly exchange – on thematic and methodological issues – between specialists working across fields as diverse as Second Temple Judaism, New Testament, early Christianity, early rabbinic literature, and early Islamic studies. Oliver also reflects on the question of historical-criticism by drawing from his own teaching experience in a non-confessional university in the United States. Similarly, Philip Wood (“Christianity in the Arabian Peninsula and possible contexts for the Qur’ān”) discusses the papers of Segovia,5 Pohlmann and Dye, and seeks to provide an answer to the following question: if we seek to situate the emergence of Christian Qur’anic communities, or at least the transmission of ‟Christian lore,” to what extent might this have been possible in sixth-century Arabia? He argues that several factors should increase the plausibility (though not provability) of greater Christian exposure to the Arabian Peninsula, but also notes that the different kinds of intra-Christian Qur’anic material may have developed in different Christian contexts.

    The Early Islamic Studies Seminar and the Nangeroni meetings are meant as a place for debate, so that diversity of opinions and approaches should be welcome. We include therefore a dissenting voice, that of Ulrika Mårtensson. In her paper “History, Exegesis, Linguistics: A Preliminary, Multi-Discipline Approach to Ibn Hishām (d. c. 215/830) and al-Ṭabarī (d. 310/923) on the Origins of Islam and the Qur’ān,” she argues for a more traditional approach, finding in Ibn Hishām and al-Ṭabarī’s works the most valuable clues for understanding the emergence of Islam. It is to be hoped that the presence of such conflicting approaches in the same volume will stimulate a constructive discussion.

  • Qur'anic studies today
     Reply #10905 - February 19, 2023, 12:09 AM

    Zoom seminar with Michael Pregill
  • Qur'anic studies today
     Reply #10906 - February 20, 2023, 02:51 PM

    Posting this as a separate thread, because it should be interesting to more people. Early inscriptions of Shahadah's that lack the explicit invocation of Muhammad as the prophet.

    Note that the epigraphic record of course isn't completely devoid of Shahdah's that do mention Muḥammad. But they are a clear minority of the ones recorded.

    I think I'll leave it at this for now. This is just the ones I've been able to find in two sources.

    As should be clear shahadah's that lack any mention of the prophet are quite common in early inscriptions.

    We can observe that the expression of faith shifts towards strongly and repeatedly incorporating Muhammad, while there is a total silence on that in the first 50 years or so.
    And it's not for a lack cases where it could have showed up!

    I'm not saying we need to accept all, or even any of Donner's conclusions on this. I do think it is evidence that cannot just be handwaved away as if it isn't there.

    There clearly is a marked shift in the position that the prophet takes up in public facing expressions of faith.

  • Qur'anic studies today
     Reply #10907 - February 23, 2023, 11:36 AM
    In this video I have a discussion with Professor Stephen J. Shoemaker about the reliability of carbon dating for dating Qur’an manuscripts, the critical approach to how texts get “standardized”, and the question of how scholars should understand the traditions that the Qur’an was memorized orally prior to its textual standardization.

  • Qur'anic studies today
     Reply #10908 - February 26, 2023, 05:35 PM

    Joshua Little - Fred Donner, Pan-Abrahamitic Islam, and an Early Arabic Inscription about Muhammad
  • Qur'anic studies today
     Reply #10909 - March 06, 2023, 09:08 AM

    Robert Hoyland on Mythvision
  • Qur'anic studies today
     Reply #10910 - March 09, 2023, 10:14 PM
  • Qur'anic studies today
     Reply #10911 - March 10, 2023, 12:18 AM

    Michael Bonner - Eurasia on the Eve of the Arab Conquests: Reflections on the Roman, Iranian, and Göktürk Empires at the End of Antiquity
  • Qur'anic studies today
     Reply #10912 - March 12, 2023, 09:24 PM

    A muslim attempt to engage with ideas from academic quranic studies:

    The Qur’an’s Engagement with Christian and Jewish Literature

    eta: discussion on reddit
  • Qur'anic studies today
     Reply #10913 - March 14, 2023, 07:42 PM

    Nathaniel Miller - Dear Muʿāwiya: An “Epistolary” Poem on a Major Muslim Military Defeat during the Mediterranean Campaigns of AH 28–35/649–56 CE
    Based on the Armenian chronicle attributed to Sebēos, some scholars have argued for a large, failed Muslim expedition against Constantinople in or around 654 CE during ʿUthmān’s caliphate and Muʿāwiya’s governorship of Syria. Others seem to ignore the possibility, especially since there is no reference to such a siege in Arabic-language sources beyond perhaps one sentence in the history of Khalīfa b. al-Khayyāṭ. The poet Abū al-ʿIyāl al-Hudhalī, active in Egypt during the reigns of ʿUmar and ʿUthmān, provides a third possible source for this event in his description of a major Muslim military defeat against the Byzantines. Julius Wellhausen, in an overlooked article, noticed the historical significance of the poem but misdated it to the 660s. This essay redates the poem to the early to mid-650s and suggests that it refers to an early failed assault on Constantinople. It further argues that although the event is virtually ignored by the Arabic-language sources, it can help explain the Egyptian military’s hostility to ʿUthmān, which culminated in his assassination.

  • Qur'anic studies today
     Reply #10914 - March 16, 2023, 09:41 AM

    Podcast: History of Early Qur’anic Manuscripts with Eleonore Cellard
    Isabelle Imbert welcomes Dr Eleonore Cellard, researcher in early Qur’anic manuscripts and specialist in codicology and palaeography. She holds a Ph.D. from the Ecole Pratique des Hautes Etudes in Paris and have been working ever since on uncovering the secrets of the oldest Quranic manuscripts. In the episode, they talk about when and how the Qur’an was put into writings and the characteristics of early Quranic manuscripts, including the challenges to date and locate them. We also talk about an important project Eleonore is currently conducting on early Moroccan manuscripts, and the urgency of documenting them.

  • Qur'anic studies today
     Reply #10915 - March 22, 2023, 06:17 PM

    Ilkka Lindstedt - Reconsidering Islām and Dīn in the Medinan Qurʾan
    Though the study of early Islamic identity continues to be a debated field, quite a few scholars have of late suggested that the processes of articulating a clear-cut identity distinct from those of other faiths were complex and took some time, with the year 700 CE or thereabouts often offered as a possible date for the parting of the ways between Muslims, on the one hand, and other religious communities, on the other. Related to the issue of dating is the question of group nomenclature: what did the Arabian believers call themselves, what were they called by outsiders, and how did the different naming practices affect their possible sense of distinctiveness? This article deals with the words islām, muslimūn, and dīn in the late layers of the Qurʾan and in the post-Qurʾanic evidence. I argue that in the Qurʾan, the word al-islām never specifies or names the religion of the believers and that the Qurʾanic word (al-)dīn is most naturally to be understood as “law” or “judgment,” depending on the context, rather than “religion.” Surveying the dated post-Qurʾanic documentary record, I suggest that the appearance of the reified sense of a distinct religion called Islam and its followers, called Muslims, should be dated no earlier than the early second/eighth century. Moreover, scholars have recently taken up the possibility of postprophetic additions in the Qurʾan, suggesting that verses such as 3:19 and 5:3 might contain such interpolations. However, my interpretation of the verses calls this suggestion into question.

  • Qur'anic studies today
     Reply #10916 - March 23, 2023, 01:53 PM

    Nicolai Sinai on the religious context in which the Qur’an might have developed.

    Some of these arguments I heard a decade ago when Sinai was my Qur’anic Studies teacher, and I’ve still not encountered a decent rebuttal.

    To my mind, the strongest of Sinai’s arguments against a late redaction of the Qur’an are:

    The (relative) dearth of anachronism.
    Why does the Qur’an not refer, even obliquely, to the multiple wars and crises of the early caliphate?
    If ‘Abd al-Malik were setting up an imperial cult, why should his vulgate not even allude to his own reign?

    The Qur’an’s unfamiliarity.
    Early exegetes struggled to understand the Qur’an. They wrestled with its structure, context, and language. They did not recognise its (para)biblical references.
    If the Qur’an were compiled within their living memory, why was it so strange to them?

  • Qur'anic studies today
     Reply #10917 - March 24, 2023, 10:00 AM

    Reyhan Durmaz - Introduction to Syriac Christianity
    Book Launch for Professor Reyhan Durmaz, Stories between Christianity and Islam
    Stories between Christianity and Islam offers an original and nuanced understanding of Christian–Muslim relations that shifts focus from discussions of superiority, conflict, and appropriation to the living world of connectivity and creativity. Here, the late antique and medieval Near East is viewed as a world of stories shared by Christians and Muslims. Public storytelling was a key feature for these late antique Christian and early Islamic communities, where stories of saints were used to interpret the past, comment on the present, and envision the future.

    In this book, Reyhan Durmaz uses these stories to demonstrate and analyze the mutually constitutive relationship between these two religions in the Middle Ages. With an in-depth study of storytelling in Late Antiquity and the mechanisms of hagiographic transmission between Christianity and Islam in the Middle Ages, Durmaz develops a nuanced understanding of saints’ stories as a tool for building identity, memory, and authority across confessional boundaries.
  • Qur'anic studies today
     Reply #10918 - March 24, 2023, 09:14 PM

    I’m a little annoyed to see my article on Macoraba misrepresented yet again...

  • Qur'anic studies today
     Reply #10919 - April 11, 2023, 07:28 AM
    In this interview, I sit down a second time with Professor Ahmad Al-Jallad of The Ohio State University. Professor Al-Jallad is the Sophia Chair in Arabic studies and his work focuses on epigraphy, philology, the history of language. Professor Al-Jallad has been on the cutting edge of many new studies and discoveries in the history of Arabic and the Arabian Peninsula.

    In this video we discuss what epigraphy tells us about the peoples of Pre-Islamic Arabia. We discuss the question of literacy raised by Professor Stephen Shoemaker as well as the nature of Pre-Islamic Arabian religion(s). Ahmad Al-Jallad guides us through the vast number of inscriptions which have been recently studied and will soon be published, shedding light on many important details which until now were left to speculation.

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