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The Origins of the Koran: Classic Essays on Islam's Holy Book Hardcover – September 1, 1998
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Ibn Warraq
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Ibn Warraq
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Print length411 pages
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LanguageEnglish
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PublisherPrometheus
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Publication dateSeptember 1, 1998
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Dimensions5.6 x 1 x 8.4 inches
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ISBN-10157392198X
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ISBN-13978-1573921985
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Editorial Reviews
Review
"Recommended to college libraries..." -- Middle East Studies Association Bulletin 35, 2001
About the Author
Ibn Warraq is the highly acclaimed author of Why I Am Not a Muslim, Virgins? What Virgins?, and Defending the West. He is also the editor of The Origins of the Koran, What the Koran Really Says, Leaving Islam, The Quest for the Historical Muhammad, and Which Koran?.
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Product details
- Publisher : Prometheus; FIRST EDITION, 2nd Printing (September 1, 1998)
- Language : English
- Hardcover : 411 pages
- ISBN-10 : 157392198X
- ISBN-13 : 978-1573921985
- Item Weight : 1.22 pounds
- Dimensions : 5.6 x 1 x 8.4 inches
-
Best Sellers Rank:
#2,108,874 in Books (See Top 100 in Books)
- #548 in Women in Islam (Books)
- #1,127 in Quran
- #17,863 in Christian Church & Bible History (Books)
- Customer Reviews:
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21 global ratings
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Reviewed in the United States on December 24, 2018
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It is part of my personal library.
Reviewed in the United States on May 20, 2012
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This book is very unusual and awakening the moslem world but unfortunately that world will be defiant to the facts exposed!
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Reviewed in the United States on October 22, 2019
Editor/translator Ibn Warraq (a pen name) wrote in the Introduction to this 1998 book, “For us in studying the Koran it is necessary to distinguish the historical from the theological attitude. Here we are only concerned with those truths that are yielded by a process of rational enquiry, by scientific examination… The questions any critical investigation of the Koran hopes to answer are: 1. How did the Koran come to us?... 2. When was it written, and who wrote it? 3. What are the sources of the Koran?... 4. What is the Koran?... I shall begin with the traditional account that is more or less accepted by most Western scholars, and then move on to the views of a small but very formidable, influential, and growing group of scholars inspired by the work of John Wansbrough.” (Pg. 9-10)
Alphonse Mingana wrote in his essay, ‘Three Ancient Korans,’ “The internal criticism of the Koran will easily shew this elementary evidence of a foreign source; but what we can by no means explain, are the wonderful anachronisms about the old Israelite history. The only possible way of accounting for these would be the distance which separated the moment of the inspiration of the verses from the moment when the Prophet received the oral communication. Who then will not be astonished to learn that in the Koran, Miriam, the sister of Aaron, is confounded with the Virgin Mary? … and that Haman is given as minister of Pharaoh, instead of Ahasuerus?... All these historical mistakes receive another and not less topical support from the utter confusion which is made between Gideon and Saul in Suratul-Ba1arah 2:250.” (Pg. 79)
Arthur Jeffrey wrote in ‘Materials for the History of the Text of the Koran,’ “a number of … Companions of the Prophet had made personal collections as private affairs. It was after the death of the Prophet that these collections became important… Orthodox theory, even to the present day, has insisted that the word ‘jama’a’ ‘to collect’ used in these traditions means nothing more than ‘to memorize’ and so does not imply that the collection was made in written form. As, however, ‘Ali brought along what he had collected…’ and as ‘Uthman, after sending out his official copies to the metropolitan cities, had to order all other copies to be burned,’ there cannot be the slightest doubt that there were written collections.” (Pg. 117) Later, he adds, “we have in our hands only a very small portion of the variants from these codices, and … what we have consists in the main only of such variants as were not too unorthodox…” (Pg. 125)
In ‘Textual Variations of the Koran,’ David Margoliouth observes, “The Koran… assumes that it is perpetuated partly in the memory and partly in writing; and asserts that Allah at times commits texts to oblivion or causes them to be erased, to substitute something better or not inferior. This process was regarded by some of the Prophet’s contemporaries as clear evidence of imposture… we may at least notice that… a text might be officially removed, yet survive, owing to those in possession of it being ignorant of the abrogation or neglecting it. Hence among the various readings which are quoted some may actually represent an earlier or a later form of the same revelation… The fact that the revelations might be abrogated is likely to have seriously affected the importance attached to the Koran in the Prophet’s time; he had the reputation of being at the mercy of each speaker.” (Pg. 155)
Later, he adds, “One who deciphered the Koran afresh in these days---i.e., based a new edition on an unpointed text---would be likely to adopt many uncanonical readings, and might even introduce some that were new… But in the endeavor to produce a Koran such as the Prophet might have approved he would be confronted with the difficulty which was too great for the original collectors---the theory of SUBSTITUTION, the limits of which he would be unable to fix. Where the same narrative is repeated, should one version only be retained? The exercise of this theory would reduce the Koran to a fraction of its present bulk; yet repetition of the narratives has no place in a single book, equally with or without discrepancies.” (Pg. 161)
The Foreword to W. St. Clair-Tisdall’s ‘The Sources of Islam’ explains, “Chapter IV … shows the apocryphal Christian sources from which Islam has so largely borrowed. There were many Christian tribes in Arabia belonging heretical sects who had sought refuge there from persecution in Roman lands. Little versed in their own Scriptures, they spend the time in imaginary and childish fables. The Prophet, longing for a universal faith, listened gladly to such stories, which thus became the source of much we find in the Koran.” (Pg. 228-229)
St. Clair-Tisdall himself wrote, “Such, then, are the tales regarding the Virgin Mary which we find in the Koran and ancient Muslim commentators. From whence did such strange fictions come? Clearly not from the true Gospel, but nearly all of them from the schismatic writings of ignorant men, spread abroad in ancient times amongst a people given to wild fictitious stories.” (Pg. 261)
Later, he adds, “we learn that Muhammad had among the companions a Persian called Salman, who at the siege of Medina advised him… Now it is said that some of the Prophet’s opponents spoke of this person as having assisted him in the composition of the Koran… we find that much of the Koran and tradition has the closest resemblance to the contents of the Zoroastrian books… [Muhammad] was assisted by the Persian Salman. Hence … it is clear that the Zoroastrian writings formed one of the sources of Islam.” (Pg. 286)
This book will be of great interest to those looking for “critical” perspectives on the Koran and its origin.
Alphonse Mingana wrote in his essay, ‘Three Ancient Korans,’ “The internal criticism of the Koran will easily shew this elementary evidence of a foreign source; but what we can by no means explain, are the wonderful anachronisms about the old Israelite history. The only possible way of accounting for these would be the distance which separated the moment of the inspiration of the verses from the moment when the Prophet received the oral communication. Who then will not be astonished to learn that in the Koran, Miriam, the sister of Aaron, is confounded with the Virgin Mary? … and that Haman is given as minister of Pharaoh, instead of Ahasuerus?... All these historical mistakes receive another and not less topical support from the utter confusion which is made between Gideon and Saul in Suratul-Ba1arah 2:250.” (Pg. 79)
Arthur Jeffrey wrote in ‘Materials for the History of the Text of the Koran,’ “a number of … Companions of the Prophet had made personal collections as private affairs. It was after the death of the Prophet that these collections became important… Orthodox theory, even to the present day, has insisted that the word ‘jama’a’ ‘to collect’ used in these traditions means nothing more than ‘to memorize’ and so does not imply that the collection was made in written form. As, however, ‘Ali brought along what he had collected…’ and as ‘Uthman, after sending out his official copies to the metropolitan cities, had to order all other copies to be burned,’ there cannot be the slightest doubt that there were written collections.” (Pg. 117) Later, he adds, “we have in our hands only a very small portion of the variants from these codices, and … what we have consists in the main only of such variants as were not too unorthodox…” (Pg. 125)
In ‘Textual Variations of the Koran,’ David Margoliouth observes, “The Koran… assumes that it is perpetuated partly in the memory and partly in writing; and asserts that Allah at times commits texts to oblivion or causes them to be erased, to substitute something better or not inferior. This process was regarded by some of the Prophet’s contemporaries as clear evidence of imposture… we may at least notice that… a text might be officially removed, yet survive, owing to those in possession of it being ignorant of the abrogation or neglecting it. Hence among the various readings which are quoted some may actually represent an earlier or a later form of the same revelation… The fact that the revelations might be abrogated is likely to have seriously affected the importance attached to the Koran in the Prophet’s time; he had the reputation of being at the mercy of each speaker.” (Pg. 155)
Later, he adds, “One who deciphered the Koran afresh in these days---i.e., based a new edition on an unpointed text---would be likely to adopt many uncanonical readings, and might even introduce some that were new… But in the endeavor to produce a Koran such as the Prophet might have approved he would be confronted with the difficulty which was too great for the original collectors---the theory of SUBSTITUTION, the limits of which he would be unable to fix. Where the same narrative is repeated, should one version only be retained? The exercise of this theory would reduce the Koran to a fraction of its present bulk; yet repetition of the narratives has no place in a single book, equally with or without discrepancies.” (Pg. 161)
The Foreword to W. St. Clair-Tisdall’s ‘The Sources of Islam’ explains, “Chapter IV … shows the apocryphal Christian sources from which Islam has so largely borrowed. There were many Christian tribes in Arabia belonging heretical sects who had sought refuge there from persecution in Roman lands. Little versed in their own Scriptures, they spend the time in imaginary and childish fables. The Prophet, longing for a universal faith, listened gladly to such stories, which thus became the source of much we find in the Koran.” (Pg. 228-229)
St. Clair-Tisdall himself wrote, “Such, then, are the tales regarding the Virgin Mary which we find in the Koran and ancient Muslim commentators. From whence did such strange fictions come? Clearly not from the true Gospel, but nearly all of them from the schismatic writings of ignorant men, spread abroad in ancient times amongst a people given to wild fictitious stories.” (Pg. 261)
Later, he adds, “we learn that Muhammad had among the companions a Persian called Salman, who at the siege of Medina advised him… Now it is said that some of the Prophet’s opponents spoke of this person as having assisted him in the composition of the Koran… we find that much of the Koran and tradition has the closest resemblance to the contents of the Zoroastrian books… [Muhammad] was assisted by the Persian Salman. Hence … it is clear that the Zoroastrian writings formed one of the sources of Islam.” (Pg. 286)
This book will be of great interest to those looking for “critical” perspectives on the Koran and its origin.
Reviewed in the United States on June 15, 2000
While this volume was a collection of scholarly essays, most over seventy or eighty years old, some parts of the essays have a continued relevance in refuting fundamentalism, besides being a portrait of the state of textual criticism of the Qur'an in the earlier part of the 20th century. The essays taken as a whole provide sufficient evidence to doubt the orthodox account of the Qur'an's origins, even though each individual scholar's take on a sometimes murky subject is open to question. One self-evident shortcoming in the collection is a lack of modern essays (though I suppose the subtitle might have served as a disclaimer) to shed light on the current state of scholarship, but in the Introduction Ibn Warraq does make reference to some of the movers and shakers, so an interested reader can track down works by Cook and Crone, et al. (As I recall there was a Atlantic Monthly article which reported on developments, though I haven't had a chance or desire to seek out the seminal works for myself). But most of the material seems to be from the sources that Ibn Warraq drew upon in composing Why I am not a Muslim, a title echoing Bertrand Russell's enjoyable collection of essays in Why I am not a Christian. In terms of locating the source of some of the obscurer passages in the Qur'an in the Jewish midrash, Christian apocrypha, and even from Zoroastrianism, I found it useful, though not likely to appeal to a very wide audience. Distracting in the collection, however, is the numerous typographical errors that litter the pages, making me increasingly wary of the publisher Prometheus Books, though I have thought of approaching them with my book proposals due to the subject matter. I have further quarrels with the state of Ibn Warraq's Why I am not a Muslim, Fregosi's Jihad, and Taslima Nasreen's Shame- the urge to give air to a critique of Islam, just because it is a critique of Islam seems to have subverted quality control. But I got my vocab word of the day- Heilgeschichte- salvation history (or so I think, many of the German and French parts remaining untranslated)! So I suppose it wasn't a total loss, trudging through the sometimes onerous reconstructions of Qur'anic orthography and philology.
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Reviewed in the United States on April 26, 2010
This is a thoroughly and well researched book, drawing on contributions by some of the world's leading scholars in the field of Koranic studies. It helps to answer many of the questions that linger around the origins, linguistic and literally style, and it's sources for the text of the Koran. It will appeal to open minded Muslims eager to understand more about the Koran and the role of Muhammad in its origins and history. I highly recommend it to everyone eager to know more about the Koran.
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Reviewed in the United States on February 23, 2006
Some of the reviews of this book from muslims are quite laughable. The reason you dont know much about Ibn Warraq is that it is not his real name - if he reveiled his true identity he would more than likely be killed by some nutcase muslim in the name of Islam. Look at what Salman Rushdie went through after he published the book "The Satanic Verses". Well this book totally shows up Islam as a fraud, it highlights the deludedness of the followers of Islam, and their refusal to look at the facts. It's a great read, dont let the muslims put you off, you owe it to yourself to read this. (I'm an atheist by the way, I'm certainly not a Christian or a Jew out to score points, but Christianity and Judism have been revieled as false by many books, Islam is a more difficult one because of the way muslims react when their religion is critisised).
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C. J. Boorman
5.0 out of 5 stars
"Do not correct a fool, or he will hate you; correct a wise man and he will appreciate you." ~Proverbs 9:8
Reviewed in the United Kingdom on December 30, 2017Verified Purchase
A basic 'Reader' for sources on the Origins of the Koran. For those who take a critical approach to thought on matters of pretended knowledge. I had brought Geiger's Essay separately.. but it was included here in a far better format (but lacking the Arabic and Hebrew footnotes from the original sources of the original). A collection of sources, hard to obtain individually, unless you have easy access to university level libraries who specialise in 'Oriental' language studies. It is neither anti-Islamic, nor anti-Koranic. It simply presents classic essays by former experts in language and Koranic study sources. It is critical of the opinions of many muslim apologists and so they don't like it.
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