By Andrew G. Bannister
The Qur’an makes vast 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 approach into the Qur’an. This particular publication argues that this debate has mostly been characterised by means of a failure to completely savour the Qur’an as a predominately oral product.
Using leading edge automatic linguistic research, this examine demonstrates that the Qur’an monitors a few of the indicators of oral composition which have been 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 was once an oral performer) those a number of traces of facts converge and element to the realization that enormous parts of the Qur’an must be understood as being built reside, in oral performance.
Combining old, linguistic, and statistical research, a lot of it made attainable for the 1st time because of new automatic instruments constructed particularly for this booklet, Bannister argues that the consequences of orality have lengthy been ignored in stories of the Qur’an. by means 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by itself phrases, in addition to a clean knowing of the way Muhammad used early non secular traditions, retelling outdated stories afresh for a brand new audience.
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Extra resources for An Oral-Formulaic Study of the Qur'an
Johns, ‘Jonah in the Qur’an: An Essay on Thematic Counterpoint’, Journal of Qur’anic Studies V (2003) 48–71. indb 35 3/24/14 6:46 AM 36 Chapter 1 29. ). , pronouns and particles) do not have a root word. 30. A similar phenomenon can be seen in other qur’anic stories. For example, in his analysis of the qur’anic stories of Noah, Abdel-Haleem identifies ten passages that either tell or summarize the story of Noah, ranging in length from 2 to 38 lines long. See M. A. S. Abdel-Haleem, ‘The Qur’anic Employment of the Story of Noah’, Journal of Qur’anic Studies VIII (2006) 38–57, citing 38–39.
86 In a similar vein to Geiger and Torrey is William St. ”88 Muhammad thus learned many stories from them and so St. Clair-Tisdall set out to trace their sources. 89 Like Geiger and Torrey, St. Clair-Tisdall saw not just stories being borrowed, but also many ideas, such as the seven heavens and God’s throne over the waters. ”90 Turning from Judaism to Christianity, St. Clair-Tisdall argued that “heretical Christian sects” were also a source of much of Muhammad’s information,91 for example the Seven Sleepers of Ephesus.
19. On Ephraim, see W. Stewart McCullough, A Short History of Syriac Christianity to the Rise of Islam (Chico: Scholars Press, 1982) 57–61. 20. See the translation in E. A. Wallis Budge, The Book of the Cave of Treasures (London: The Religious Tract Society, 1927). 21. , xiv-xv. 22. , 55–56. 23. cf. Firestone, Journeys, 18–19, 156–158; Andrew Rippin, Muslims: Their Religious Beliefs and Practices, 3d Ed (London: Routledge, 2005) 23. 24. See Sidney H. , The Qur’ān in Its Historical Context (London: Routledge, 2008) 109–137.
An Oral-Formulaic Study of the Qur'an by Andrew G. Bannister