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The Qur'an makes extensive use of older religious material,
stories, and traditions that predate the origins of Islam, and
there has long been a fierce debate about how this material found
its way into the Qur'an. This unique book argues that this debate
has largely been characterized by a failure to fully appreciate the
Qur'an as a predominately oral product. Using innovative
computerized linguistic analysis, this study demonstrates that the
Qur'an displays many of the signs of oral composition that have
been found in other traditional literature. When one then combines
these computerized results with other clues to the Qur'an's origins
(such as the demonstrably oral culture that both predated and
preceded the Qur'an, as well as the "folk memory" in the Islamic
tradition that Muhammad was an oral performer) these multiple lines
of evidence converge and point to the conclusion that large
portions of the Qur'an need to be understood as being constructed
live, in oral performance. Combining historical, linguistic, and
statistical analysis, much of it made possible for the first time
due to new computerized tools developed specifically for this book,
Bannister argues that the implications of orality have long been
overlooked in studies of the Qur'an. By relocating the Islamic
scripture firmly back into an oral context, one gains both a fresh
appreciation of the Qur'an on its own terms, as well as a fresh
understanding of how Muhammad used early religious traditions,
retelling old tales afresh for a new audience.
The Qur'an makes extensive use of older religious material,
stories, and traditions that predate the origins of Islam, and
there has long been a fierce debate about how this material found
its way into the Qur'an. This unique book argues that this debate
has largely been characterized by a failure to fully appreciate the
Qur'an as a predominately oral product. Using innovative
computerized linguistic analysis, this study demonstrates that the
Qur'an displays many of the signs of oral composition that have
been found in other traditional literature. When one then combines
these computerized results with other clues to the Qur'an's origins
(such as the demonstrably oral culture that both predated and
preceded the Qur'an, as well as the "folk memory" in the Islamic
tradition that Muhammad was an oral performer) these multiple lines
of evidence converge and point to the conclusion that large
portions of the Qur'an need to be understood as being constructed
live, in oral performance. Combining historical, linguistic, and
statistical analysis, much of it made possible for the first time
due to new computerized tools developed specifically for this book,
Bannister argues that the implications of orality have long been
overlooked in studies of the Qur'an. By relocating the Islamic
scripture firmly back into an oral context, one gains both a fresh
appreciation of the Qur'an on its own terms, as well as a fresh
understanding of how Muhammad used early religious traditions,
retelling old tales afresh for a new audience.
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