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What the Koran Really Says: Language, Text, and Commentary Hardcover – October 1, 2002
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This excellent collection of critical commentaries on the Koran brings together outstanding articles by noted scholars from the beginning of the 20th century to recent times. These important studies, as well as the editor's own lengthy introduction, show that little about the text of the Koran can be taken at face value. Among the fascinating topics discussed is evidence that early Muslims did not understand Muhammad's original revelation, that the ninth-century explosion of literary activity was designed to organize and make sense of an often incoherent text, and that much of the traditions surrounding Muhammad's life were fabricated long after his death in an attempt to give meaning to the Koran. Also of interest are suggestions that Coptic and other Christian sources heavily influenced much of the text and that some passages reflect an essential background reaching back to the community of the Dead Sea Scrolls. This valuable compilation will be a welcome resource to interested lay readers and scholars alike.
- Length
782
Pages
- Language
EN
English
- PublisherPrometheus
- Publication date
2002
October 1
- Dimensions
6.0 x 0.5 x 9.0
inches
- ISBN-10157392945X
- ISBN-13978-1573929455
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From the Inside Flap
Though some scholars of note have raised crucial questions about the authenticity and reliability of the Koran and Muslim tradition, Koranic studies by and large have failed to take advantage of critical skeptical methodologies. Today the majority of interpreters of Islam's sacred text appear content to lie in the Procrustean bed prepared by Muslim tradition more than a thousand years ago.
To correct this neglect of objective historical scholarship, Ibn Warraq has assembled this excellent collection of critical commentaries on the Koran published by noted scholars from the beginning of the twentieth century to recent times. These important studies, as well as his own lengthy introduction, show that little about the text of the Koran can be taken at face value. Among the fascinating topics discussed is evidence that early Muslims did not understand Muhammad's original revelation, that the ninth-century explosion of literary activity was designed to organize and make sense of an often incoherent text, and that many of the traditions surrounding Muhammad's life were fabricated long after his death in an attempt to give meaning to the Koran. Also of interest are suggestions that Coptic and other Christian sources heavily influenced much of the text and that some passages even reflect an Essenian background reaching back to the community of the Dead Sea Scrolls.
Complete with a glossary of Arabic terms and appendices on Semitic languages and scripts, this outstanding volume is a welcome resource for interested lay readers and scholars alike.
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Product details
- Publisher : Prometheus; First Edition (October 1, 2002)
- Language : English
- Hardcover : 782 pages
- ISBN-10 : 157392945X
- ISBN-13 : 978-1573929455
- Item Weight : 2.57 pounds
- Dimensions : 6 x 0.5 x 9 inches
- Best Sellers Rank: #1,576,433 in Books (See Top 100 in Books)
- #829 in History of Islam
- #1,370 in Quran
- #16,216 in Short Stories Anthologies
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Nevo’s essay, like so many in Warraq’s volumes, is very well done. In researching some epigraphic texts, and including their facsimiles in his essay, Nevo proceeds to offer an early pre-Islamic understanding of the first two-centuries of the Hijrah, filling in some of the lacunae previously remarked upon by John Wansbrough (131-2). Nevo’s own opinion is that Wansbrough is primarily correct in understanding the beginning of Islam as a sectarian movement in Judeo-Christianity. Nevo’s epigraphical findings contour this Islamic prehistory as essentially monotheistic though “demonstrably not Islam,” (132). In fact, it is not until the 71st year of the Hijrah that Muhammad or Muhammadan theological formula have an epigraphic provenance.
Nevo categorizes inscriptions unearthed in the Negev into six groups (three classes) of chronological sequence. The first are texts from 40-60AH. The second from the middle first century. Third (a second class of texts) are texts that continue roughly to the end of the first century AH. Fourth, are the appearance of the Muhammadan inscriptions, which Nevo associates with the Marwanid dynasty (I did not understand this association). Fifth is Marwanid Islamic inscriptions, and sixth, Abbasid Islamic, both from the second century AH and later (the last class). Reflections on prophetic logia are also given, specifically with reference to the Dome of the Rock. Nevo points out one text from the Dome which speaks of Jesus but does not occur in the Quran (located on the NW-W face, area B11; p. 146).
Nevo’s work is accomplished and mild in its claims compared to the contributions of some of the other revisionist scholars who contributed. His findings, for desiring to fill the holes in Wanbrough’s theory of Islamic origins, do seem too narrowly restricted to the Negev and the Dome of the Rock to be useful for making historical claims that encompass a significantly larger territory. However, his work is given significant weight alongside Warraq’s many other essays reflected on here, and they can all work within a larger understanding of Islamic origins that would be destabilizing of Islamic tradition – to put it in the nicest manner possible.
Mingana, Alphonse. “Towards a Prehistory of Islam.” In What the Koran Really Says: Language, Text, & Commentary. Edited by Ibn Warraq. Amherst, NY: Prometheus Books, 2002. Pages 171-192.
Mingana’s essay is more a compilation of findings and studies than a sustained argument. His main concern here is to present Syriacisms in the Quran, or show Syriac influence. He does this with proper names, all of which are important Judeo-Christian biblical figures (175-8); with some important theological terms (179-80); with more common vocabulary (181-3); orthography (183-4); syntax (184-6); and foreign references in the Quran (186-90).
The book was announced in 2002 and reviewed around the `web but I only caught a copy in January of 2003. It starts with two introductions. The first introduction, Ibn Warraq's own, is a sprawling overview of Arabic philology and Qur'anic scholarship. The second introduction is Toby Lester's Atlantic Monthly article... which you can get for free online.
So already we can see the problems with the book, and with its editor and publisher. It is published a year after the publisher promised it, and it is too long, and it contains material that can be found elsewhere, and it contains speculations that are extremely debatable within the field. A decade later, this author will put out "Which Koran?" which, as I've reviewed elsewhere, incorporates all these problems to an unforgiveable extent.
However, and this is what distinguishes this book from "Which Koran?": it also contains articles that cannot be found elsewhere (easily) and cannot be done without.
Part 2 concerns the archaeology of Islamic sloganeering - and it has just the one article, Yehuda Nevo's "Toward a Prehistory of Islam". This starts this book off with a nuclear bang. This article in 1991 forced scholarship to take a second look into the development of *popular* "Islam". Later in 2003, Prometheus put out Nevo's "Crossroads To Islam", which supercedes this article, but this article forms an effective "trailer" for the best part of that book.
Part 3 handles the language of the Qur'an - and is really multiple sub-parts. Here, too, there is external material you will need to make sense of the articles. The sub-text of the first sub-part is Arthur Jeffery's "Foreign Vocabulary". To that Mingana's article leads up, and then Margoliouth's article amends it. The sub-text of the next sub-part is the claim of Vollers that the Qur'an was not written in "irab" (noun-declensions). Kahle attempts to rescue Vollers and then Rabin disputes Kahle-Vollers (one problem here, though, is that this whole argument is likely moot as of now). Then come some speculative essays that add little to my understanding.
Part 4 started with some nice stuff about possible sources for the Qur'anic haggada: Essenic (Bishop, Philonenko) and Coptic (Bishai). Part 4 closed with a mini-part featuring Koebert's work on sura 22 and the "talbiya" pilgrimage-prayer. There we are, again, missing some context: in this case "Eine von 1 Kor. 15.27f beeinflusste talbia" in Biblica 35 (1954). Here, additionally, are some translation-decisions and outright typoes which drove me to my wit's end. Once I figured out what was going on, which literally took me years, I ended up agreeing with his reading of sura 22; but I remained unconvinced that 1 Cor. 15.27 can be located in Arabic ritual outside the tafsir / hadith tradition of the late Umayyad era (Qatada etc). For this: Manfred Kropp, "Tripartite formulas in the Qur'anic corpus" (2011), 259.
The whole of Part 5 is a waste of time. Mainly it demonstrates the lack of Orientalist agreement over The Verse of Jizya and the meaning of Furqan, alongside additional flights of scholarly fancy.
In part 6, J Barth explains the hiccups in the Qur'an, albeit in the order of revelation and not the canonical order. He is sometimes, I think, wrong but is awesome for sura 25. In part 8, Geyer lays out the strophic structure - the innate poetry - of suras 26, 51 among others (once more, it follows up someone else's work not reproduced here - this time it's DH Mueller's "Propheten", 1896, which handles 11, 44, 69 &c). In part 8 is also a Wellhausen miscellany, "Zum Koran", among which is a translation of a para-Qur'anic qasida by one "Samuel" and the start of a commentary. The rest of parts 6 and 8 is speculative - again. Well, there's part 7, which just rips off Bell's (discredited) commentaries; and there's an introduction by Ibn Rawandi to the work of Lueling (and Luxenburg), but I consider Lueling and Luxenburg to be fringe.
Finally, part 9 has the paleography of physical Qur'anic books. Grohmann lays out that they exist; Gerd-R Puin explains some of the controversy. I liked Gerd-R Puin's essay; I just wish he'd had more time with the manuscripts.
To sum up, a hefty portion of this thick book is redundant for honest researches into the Book of Allah. The redundant essays tend toward showing how little we know of the Qur'an - they are just illustrations of ignorance. Given that Ibn Warraq's argument at the outset was that these pericopae were unintelligible even when the Qur'an was compiled, and given that Ibn Warraq started out even before this book as an anti-Islamic essayist: I can't help but feel that the editor put in this backfill not for the reader's benefit, but for the activists'.
I don't know about you, but this annoys me, it makes me feel sucker-punched. I wanted a book about Islamic scholarship. In many places, this *is* a scholarly book. But that's not good enough for the activists; the activists want me to oppose Islam. I can do that, or not, just fine without the dubious help of dubious articles. There are enough GOOD articles out there for that purpose.
So I'm subtracting a star for the bloat and above all for the tendentiousness of that bloat. But I still have to give this book a four. It is a necessary work; and even more necessary if read alongside the other work of Arthur Jeffery and Yehuda Nevo.
Top reviews from other countries
Dass hier nicht der allerletzte Forschungsstand geliefert wird, mag für den Experten ärgerlich sein. Der Laie hingegen freut sich über dieses Buch, denn es bringt wissenschaftliche Ruhe in viele Debatten. Die Textsammlung muss als Anfang verstanden werden. Ihr müssen viele über den Tellerrand der Fachwissenschaft hinausgehende Beiträge zur wissenschaftliche Analyse des Koran folgen!



