By Andrew G. Bannister

The Qur’an makes wide 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 discovered its manner into the Qur’an. This targeted publication argues that this debate has mostly been characterised by means of a failure to totally savour the Qur’an as a predominately oral product.

Using cutting edge automated linguistic research, this research demonstrates that the Qur’an screens a few of the indicators of oral composition which were present in different conventional literature. while one then combines those automated 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 used to be an oral performer) those a number of traces of facts converge and aspect to the realization that giant parts of the Qur’an have to be understood as being developed stay, in oral performance.

Combining ancient, linguistic, and statistical research, a lot of it made attainable for the 1st time because of new automated instruments constructed particularly for this e-book, Bannister argues that the results of orality have lengthy been ignored in experiences of the Qur’an. by way of moving the Islamic scripture firmly again into an oral context, one profits either a clean appreciation of the Qur’an by itself phrases, in addition to a clean realizing of the way Muhammad used early spiritual traditions, retelling previous stories afresh for a brand new audience.

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Harvard Theological Studies, 62. Cambridge, MSS: Harvard University Press, 2011. Pp. 273 + bib + index. 1 (2013) 102–132, citing esp. 130–32. 2 (2000) 1–18, citing 1–18; Jean Butler, Myth and Memory: Satan and the Other in Islamic Tradition (Unpublished PhD Dissertation: University of Copenhagen, 2008). 6. Gilliot, ‘Narratives’, 518; cf. John Penrice, A Dictionary and Glossary of the Koran, 2d Ed. (London: Curzon, 1971) 4; W. 291. Also see the comment in Bodman, The Poetics of Iblīs, 229, who struggles with the presence of the wa 'idh, as he is working with an overly rigid model of the sura as a unity and the Iblis and Adam tales as literary products.

John Wansbrough, Quranic Studies (New York: Prometheus, 2004 [1977]) 1–10. 60. , 47. 61. Clinton Bennett, Studying Islam: The Critical Issues (London: Continuum, 2010) 39. 62. Wansbrough, Studies, 43–52. For a more moderate version of this thesis, that makes a powerful case that Islam began, not in Mecca, but in Petra, see Dan Gibson, Qur’anic Geography: A Survey and Evaluation of the Geographical References in the Qur’an with Suggested Solutions for Various Problems and Issues (Saskatoon: Independent Scholars Press, 2011).

Indb 38 3/24/14 6:46 AM The Qur’an and Narrative Biblicist Traditions 39 81. Fazlur Rahman, Major Themes of the Qur’an (Chicago: University of Chicago Press, 2009 [1980]), xvi. , Approaches to Islam in Religious Studies (Tucson: University of Arizona Press, 1985) 179–188, citing 186–187, who protests that there is no evidence of Jews at Mecca and that if Muhammad had teachers, they would have come forward. Not only is this historically dubious, it also misunderstands how oral tradition works: Muhammad would not have necessarily needed to have obtained information first hand from Jewish informers; stories and traditions with a Jewish origin may simply have been floating around the milieu.

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