By Andrew G. Bannister
The Qur’an makes broad use of older non secular fabric, tales, and traditions that predate the origins of Islam, and there has lengthy been a fierce debate approximately how this fabric stumbled on its manner into the Qur’an. This specific publication argues that this debate has principally been characterised by way of a failure to completely savor the Qur’an as a predominately oral product.
Using cutting edge automatic linguistic research, this learn demonstrates that the Qur’an monitors the various indicators of oral composition which have been present in different conventional literature. whilst one then combines those automatic effects with different clues to the Qur’an’s origins (such because the demonstrably oral tradition that either predated and preceded the Qur’an, in addition to the “folk reminiscence” within the Islamic culture that Muhammad was once an oral performer) those a number of strains of facts converge and aspect to the belief that enormous parts of the Qur’an have to be understood as being developed dwell, in oral performance.
Combining old, linguistic, and statistical research, a lot of it made attainable for the 1st time as a result of new automated instruments constructed in particular for this e-book, Bannister argues that the results of orality have lengthy been missed in reports of the Qur’an. through moving the Islamic scripture firmly again into an oral context, one earnings either a clean appreciation of the Qur’an by itself phrases, in addition to a clean knowing of ways Muhammad used early non secular traditions, retelling previous stories afresh for a brand new audience.
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Extra resources for An Oral-Formulaic Study of the Qur'an
38 For Al-Qurṭubī (d. 40 The tafsīr tradition is by no means static—when one looks at the giants of the tradition, men like Al-Farrā’ (d. 207/822), Al-Ṭabarī (d. 310/923), Al-Zamakhsharī (d. 538/1144), AlRāzī (d. 606/1210) and Ibn Kathīr (d. indb 19 3/24/14 6:46 AM 20 Chapter 1 between the Qur’an and the Biblicist tradition, this was simply not a question that was considered or explored. Early writers, like Muqātil (d. 150/767) who were in favor of reporting Biblicist traditions to explain or flesh out the qur’anic narrative, often fell from favor over a time,42 a fate that also struck Tha‘labī (d.
192–194. 53. Esack, The Qur’an, 22. 54. Shabbir Akhtar, The Quran and the Secular Mind: A Philosophy of Islam (Abingdon: Routledge, 2008) 148; cf. Gabriel Said Reynolds, The Qur’ān and Its Biblical Subtext (London: Routledge, 2010), 230–258. 55. Akhtar, The Quran and the Secular Mind, 28. 56. Esack, The Qur’an, 115–116. 57. Fred M. , The Qur’ān in Its Historical Context (London: Routledge, 2008) 29–50, citing 30–42. 58. , Approaches to Islam in Religious Studies (Tucson: University of Arizona Press, 1985) 151–163.
William Montgomery Watt, Bell’s Introduction to the Qur’ān (Edinburgh: Edinburgh University Press, 1970) 38. 100. , 90–93. 101. Richard Bell, The Qur’ān: Translated with Critical Rearrangement of the Sūrahs, 2 Volumes (Edinburgh: T & T Clark, 1937). 102. indb 39 3/24/14 6:46 AM 40 Chapter 1 2006) 41–57, citing 43; cf. Helmut Gätje, The Qur’ān and Its Exegesis (London: Routledge, 1996 ), 24–26. 103. Rippin, ‘Literary Analysis of Qur’ān, Tafsīr, and Sīra: The Methodologies of John Wansbrough’, 158.