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John Wansbrough

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John Wansbrough
Born
John Edward Wansbrough

(1928-02-19)February 19, 1928
Peoria, Illinois,U.S.
DiedJune 10, 2002(2002-06-10)(aged 74)
Montaigu-de-Quercy,France
Alma materHarvard University
OccupationHistorian

John Edward Wansbrough(February 19, 1928 – June 10, 2002)[1]was an Americanhistorianof Islamic origins andQuranic studiesand professor who taught at theUniversity of London'sSchool of Oriental and African Studies(SOAS), where he was vice chancellor from 1985 to 1992.[2]

Wansbrough is credited with founding the so-calledRevisionist school of Islamic studiesthrough hisfundamental criticismof thehistorical credibility of the Quranand otherearly Islamic texts,especially regarding the classical Islamic narratives concerning theearly history of Islamand his attempt to develop an alternative, historically more credible version of Islam's beginnings. He argued in general for amethodologicalskepticismof theauthorshipof early Islamic sources, and most famously that theQuranwas written and collected over a 200-year period, and should be dated not from the 1st-century AHHijazof Western Arabia, but from the 2nd/3rd century AH inAbbasidIraq.[3]

Life

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Wansbrough was born inPeoria, Illinois.He completed his studies atHarvard University,and spent the rest of his academic career at SOAS. He died atMontaigu-de-Quercy,France.Among his students wereAndrew Rippin,Norman Calder,Gerald R. Hawting,Patricia CroneandMichael Cook.

Research and thesis

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Wansbrough work stresses two points—that Muslim literature is late, dating more than a century and a half after the death of Muhammad, and that Islam is a complex phenomenon which must have taken many generations to fully develop.[4]

When Wansbrough began studying early Islamic manuscripts and the Quran, he realized that the early Islamic texts addressed an audience which was familiar withJewishandChristiantexts, and that Jewish and Christiantheologicalproblems were discussed. Criticism of "infidels"in this literature he reasoned was addressed not toidolatersandpagans,but tomonotheistswho did not live monotheism "purely".[citation needed] Those observations did not fit to the Islamic narratives on Islam's beginnings, which depicted Islam as coming into being within apolytheisticsociety.

Wansbrough also found that early Muslim legal arguments did not refer to the Quran, along with other indication that there was not "a stable scriptural text" inRashidunandUmayyaderas, suggesting the Quran as a source of law had been backdated.[5]

Wansbrough analyzed the classical Islamic narratives which had been written 150 to 200 years after the Islamic prophetMuhammaddied with thehistorical-critical method,especiallyliterary criticism.Thus, he claimed countless proofs that the texts are not historical accounts but later literary constructions in the sense of the concept of a "salvationhistory "(Heilsgeschichte) of the Old Testament, whose actual historical core is meager and cannot be detected.[6]

On that basis, Wansbrough developed the theory parts of which he qualified as "conjectural[7][8]"provisional"[9]and "tentative and emphatically provisional",[10]as it implied (in the words of historianHerbert Berg) that "neither the Quran nor Islam is a product ofMuhammador even Arabia ", nor were the original Arab conquerors of theUmayyad empireactual Muslims.[11]He postulated that Islam did not come into being as a new religion on its own but derived from conflicts of variousJewish-Christiansects[12]and from the need for a (fixed)sacredscriptureupon which to base theAbbasidcode of law: "The employment of scripturalShawahidinhalakhiccontroversyrequired a fixed and unambiguous text of revelation... the result was the Quranic canon.[13][14]

The Quran was written and collected in a long process over 200 years and thus cannot be attributed to Muhammad, being more recent than traditional accounts date it. The person of Muhammad would be a later invention, or at least, Muhammad cannot be related to the Quran. In later times, Muhammad had only the function to provide an own identity to the new religious movement according to therole modelof aProphetof theOld Testament.[12]

Thus, Wansbrough argued that the Quran "became a source for biography,exegesis,jurisprudence and grammar "[3][15]around the 2nd/3rd century AH inAbbasidIraq (not the 1st-centuryHijaz,Western Arabia, as traditionally dated and located). Specifically Wansbrough thinks it must have been completed byIbn Hishamaround the time he composed hisSīraof Muhammad because of the "preponderance of Quran-based (historicised)narrativestherein ".[14]Wansbrough thought evidence for the "seventh-centuryHijaz"as the location of the Islam's origins was" [b]ereft ofarchaeologicalwitness and hardly attested in pre-Islamic Arabic or external sources ", but instead owed" itshistoriographicalexistence almost entirely to the creative endeavour of Muslim and Orientalist scholarhship ".[16]

Wansbrough argued that variants of Quranic text are so minor that they are not "recollections of ancient texts that differed from the Uthmanic text" but the outcome of exegesis.[17][18]"Variants" in the form of multiple versions of the same story within the text of the Quran "are present in such quantity" that they rule out the theory of an "Urtext" (original text) or "even that of a composite edition produced by deliberations in committee".[19][20] And also that classical Arabic was developed later than the colloquial forms, "contemporaneously with the codification of the Quran."[21]

Reception and critique

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Wansbrough's theories have neither been "widely accepted" nor rejected, according toGabriel Said Reynolds.[21] By his fundamental criticism of the historical credibility of the classical Islamic narratives concerning Islam's beginnings and his attempt to develop an alternative, historically more credible version of Islam's beginnings, Wansbrough founded the so-called "revisionist" school of Islamic Studies. According to historianAndrew Rippinand religious scholarHerbert Berg[22]lack of interest by non-Muslim scholars in Wansbrough's ideas can be traced to the fact that Wansbrough strays from the path of least effort and resistance in scholarship by questioning the vast corpus of Islamic literature on the history of Islam, the Quran, and Muhammad; "destroying" what had been historical facts without replacing them with new ones; calling for using the techniques ofBiblical criticism,[23]requiring competency in other languages than Arabic, familiarity with "religious frameworks" other than Islam, and locations other "than Arabia on the eve of Islam".[24]and treading on very sacred territory in Islam.[22]

Wansbrough's theory about the long process (over 200 years) of writing and collection of the Quran is today considered untenable by many[25]because of the discoveries ofEarly Quranic manuscripts[26]many of which were tested withradiocarbon analysis(around 2010-2014) and have been dated to the seventh century CE.

Selected publications

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  • Quranic Studies: Sources and Methods of Scriptural Interpretation(Oxford, 1977)
  • The Sectarian Milieu: Content and Composition of Islamic Salvation History(Oxford, 1978)
  • Res Ipsa Loquitur: History and Mimesis(1987)
  • Lingua Franca in the Mediterranean(Curzon Press, 1996; Reprint by World Scientific Publishing, 2012)

Influence

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Students and scholars who also doubt the traditional view of the genesis of the Quran include:

Others who are said to have been influenced by his work includeYehuda D. Nevo,Norman Calder, Joseph van Ess, Christopher Buck, and Claude Gilliot.[27]

His line of research was investigated in Egypt byNasr Abu Zayd,but he left Egypt following death threats generated by his conclusions about the Qur'an.

References

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Citation

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  1. ^"Look at What You Have Done",African American Female Mysticism,Palgrave Macmillan, 2013,doi:10.1057/9781137375056.0008,ISBN9781137375056,retrieved2023-04-14
  2. ^Arnold David (ed.),SOAS since the sixties2006; p.56
  3. ^abWansbrough, John,Quranic Studies, Sources and Methods of Scriptural Interpretation,Oxford University Press, 1977 (2nd Ed: Amherst, NY: Prometheus, 2004) 202
  4. ^Hawting, "John Wansbrough, Islam, and Monotheism", 2000:p.516
  5. ^Wansbrough,Quranic Studies,1978:p.2226
  6. ^Harald Motzki et al.,Analysing Muslim Traditions,2010; p. 285 ff.
  7. ^Wansbrough, J.,Quranic Studies: Sources and Methods of Scriptural Interpretation,1977, p.ix
  8. ^Wansbrough, J.,Quranic Studies,1977,, p.xi
  9. ^Wansbrough, J.,Quranic Studies: Sources and Methods of Scriptural Interpretation,1977, p.ix
  10. ^Wansbrough, J.,The Sectarian Milieu,1978, p.x
  11. ^Berg, "Methods and Theories of John Wansbrough", 2000:p.495
  12. ^abAndrew Rippin (ed.),The Blackwell Companion to the Qur'an,2006; pp. 199 f.
  13. ^Wansbrough, John,Quranic Studies, Sources and Methods of Scriptural Interpretation,Oxford University Press, 1977 (2nd Ed: Amherst, NY: Prometheus, 2004) 208
  14. ^abReynolds, "Quranic studies and its controversies", 2008:p.14
  15. ^Reynolds, "Quranic studies and its controversies", 2008:p.11
  16. ^Wansbourgh, John,Res Ipsa Loquitur: History and Mimesis,Jerusalem: The Israel Academy of Sciences and Humanities, 1987, p.9; quoted in "The Implications of and Opposition to, the Methods and Theories of John Wansbrough, by Berg, Herbert inThe Quest of the Historical Muhammad,p.491
  17. ^Wansbrough, John,Quranic Studies, Sources and Methods of Scriptural Interpretation,Oxford University Press, 1977 (2nd Ed: Amherst, NY: Prometheus, 2004) 44
  18. ^Reynolds, "Quranic studies and its controversies", 2008:p.12
  19. ^Wansbrough, John (2004).QURANIC STUDIES Sources and Methods of Scriptural Interpretation(PDF).Foreword, Translations, and Expanded Notes by ANDREW RlPPIN. Amherst, New York: Prometheus. p. 21.ISBN1-59102-201-0.Retrieved29 February2020.
  20. ^Amin, Mohammed."Review of" Quranic Studies: Sources and Methods of Scriptural Interpretation "by John Wansbrough".MohammedAmin.Retrieved29 February2020.
  21. ^abReynolds, "Quranic studies and its controversies", 2008:p.13
  22. ^abBerg, "Methods and Theories of John Wansbrough", 2000:p.501-2
  23. ^Wansbourgh, John,Res Ipsa Loquitur: History and Mimesis,Jerusalem: The Israel Academy of Sciences and Humanities, 1987, p.15; quoted in "The Implications of and Opposition to, the Methods and Theories of John Wansbrough, by Berg, Herbert inThe Quest of the Historical Muhammad,p.491
  24. ^Rippin, A., "Literary Analysis of Quran, Tafsir, and Sira: The Methodologies of John Wansbrough" InApproaches to Islam in Religious Studies,edited by Richard C. Martin, p.159. Tucson: The University of Arizona Press, 1985; quoted inBerg, "Methods and Theories of John Wansbrough", 2000:p.501-2
  25. ^Reynolds, Gabriel Said (2008)."Introduction".In Reynolds, Gabriel Said (ed.).The Qur'an in its Historical Context.Routledge.ISBN9781134109449.Retrieved11 March2020.
  26. ^Sinai, Nicolai (22 May 2014)."When did the consonantal skeleton of the Quran reach closure? Part I1".Bulletin of the School of Oriental and African Studies.77(2).Retrieved11 March2020.
  27. ^Ibn Warraq, "Studies on Muhammad and the Rise of Islam", 2000:p.69

Bibliography

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  • Berg, Herbert (2000). "15. The Implications of, and Opposition to, the Methods and Theories of John Wansbrough".The Quest for the Historical Muhammad.New York: Prometheus Books. pp. 489–509.
  • Hawting, G.R. (2000). "16. John Wansbrough, Islam, and Monotheism".The Quest for the Historical Muhammad.New York: Prometheus Books. pp. 489–509.
  • Ibn Warraq, ed. (2000). "1. Studies on Muhammad and the Rise of Islam".The Quest for the Historical Muhammad.Prometheus. pp.15-88.ISBN9781573927871.
  • Carlos A. Segovia and Basil Lourié, eds.The Coming of the Comforter: When, Where, and to Whom? Studies on the Rise of Islam and Other Various Topics in Memory of John Wansbrough.Orientalia Judaica Christiana 3. Piscataway, NJ: Gorgias Press, 2012.ISBN978-1-4632-0158-6.
  • Reynolds, Gabriel Said (2008). "Introduction, Quranic studies and its controversies". In Reynolds, Gabriel Said (ed.).The Quran in its Historical Context.Routledge.
  • Wansbrough, J. (1978).Quranic Studies: Sources and Methods of Scriptural Interpretation(PDF).Oxford.Retrieved27 February2020.{{cite book}}:CS1 maint: location missing publisher (link)
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