By Dr. Tim Orr

Introduction

The Qur'an, revered by over a billion Muslims worldwide, is traditionally seen as the verbatim word of Allah, transmitted through the Angel Gabriel to the Prophet Muhammad. However, Andy Bannister's analysis offers an alternative perspective, suggesting that the Qur'an can be better understood through the Oral-Formulaic Theory (OLT). This theory, which originated in the study of ancient epics, proposes that oral poets draw upon a collective knowledge base to repurpose stories and concepts for new compositions. In this extended analysis, we delve into five key areas where the OLT provides a compelling framework for understanding the Qur'an's composition: the seven readings (Aruf), the concept of abrogation, early disputes on Qur'anic content, the presence of foreign vocabulary, and the signs of orality within the text.

Recontextualizing Stories and Concepts

The Oral-Formulaic Theory posits that oral poets repurpose familiar stories and concepts from their audience's collective knowledge to create new narratives. This is evident in the Qur'an's recontextualization of stories, people, and theological concepts originally found in Christian and Jewish scriptures. According to Durie (2011), this approach aligns with the OLT, as it explains the Qur'an's incorporation and adaptation of pre-existing religious material to suit its message and audience.

The Problem of the Seven Readings (Aruf)

The traditional Islamic belief is that the Qur'an was revealed verbatim from Allah to Muhammad. However, the concept of the seven readings (Aruf) challenges this view. These readings, reflecting various Arab dialects, suggest multiple versions of the Qur'anic text. Al-Bukhari (Book 15, Number 15.5) records that the Qur'an was revealed in seven different ways, which were eventually standardized by the Caliph Uthman into the version we have today.

Scholars such as Al-Imam (2007) and Jeffery (2013) argue that this standardization process involved significant linguistic and dialectal variations. From an oral-formulaic perspective, these variations are expected and indicate a dynamic oral tradition rather than a fixed written text. The OLT thus provides a plausible explanation for the existence and eventual unification of these readings, suggesting that the Qur'an's initial transmission was more fluid and adaptable than traditionally believed.

The Issue of Abrogation

Abrogation, the concept that certain Qur'anic verses were canceled or replaced by others, poses another challenge to the traditionalist view. According to Blankinship (2009), this concept implies an evolving text, inconsistent with the belief in an unchangeable, eternal Qur'an. Al-Bukhari and Sahih Muslim document instances where verses were abrogated before the Qur'an was compiled into a written text, such as the verse of stoning (Sahih Muslim Book 082, Hadith Number 817).

The OLT accommodates the idea of abrogation, viewing the Qur'an as an evolving oral composition subject to changes and adaptations. This perspective explains why certain verses were included or excluded over time, reflecting the dynamic nature of oral tradition.

Early Disputes on Qur'anic Content

After Muhammad's death, there were significant disputes over what constituted the original Qur'an. Renowned Qur'an scholars like Abdullah ibn Mas’ud and Ubay ibn Ka’ab had slightly different readings and codices than the one standardized by Uthman. According to historical records, Uthman ordered the burning of these variant codices to create a unified text.

This situation poses a problem for the traditionalist view, which assumes a single, unaltered written text from the outset. The oral-formulaic perspective, however, expects such variations, as oral compositions naturally exhibit differences over time and across communities. Bannister's analysis suggests that the Qur'an's transmission was initially oral and fluid, which later necessitated standardization to preserve its integrity.

Foreign Vocabulary in the Qur'an

Arthur Jeffery's research highlights the presence of numerous foreign words in the Qur'an, indicating a linguistic diversity inconsistent with the traditionalist thesis of a purely Arabic revelation (Jeffery, 2013). Traditional Muslim scholars, such as those cited by Jeffery, argue that Arabic is the language of heaven and that the Qur'an's divine nature necessitates its Arabic purity.

However, the inclusion of foreign vocabulary suggests that the Qur'an's composition was influenced by a broader linguistic and cultural context. The OLT provides a coherent explanation for this phenomenon, as oral poets often incorporate stock phrases and ideas from various sources into their compositions. This borrowing reflects the dynamic and integrative nature of oral tradition, which is more adaptable and inclusive than the rigid traditionalist perspective.

Signs of Orality

If the Qur'an were an eternally pre-written text, it would exhibit characteristics of a written document. However, numerous signs point to its oral nature. These include the use of repetitive phrases, formulaic expressions, and structural patterns common in oral compositions. Such features are well-documented in studies of oral literature, as noted by scholars like Foley (1988).

The oral-formulaic view explains these signs as inherent to the Qur'an's initial transmission and composition. This perspective suggests that the Qur'an's orality allowed for flexibility and adaptability in its delivery, resonating with an audience accustomed to oral tradition.

Conclusion

Andy Bannister's application of the Oral-Formulaic Theory to the Qur'an offers a compelling alternative to the traditionalist view. By examining the seven readings, abrogation, early content disputes, foreign vocabulary, and signs of orality, we gain a deeper understanding of the Qur'an's dynamic and evolving nature. This perspective not only addresses the complexities and variations within the Qur'anic text but also highlights the adaptability and integrative aspects of its oral tradition. As we continue to explore the Qur'an through this lens, we uncover a rich tapestry of historical, linguistic, and cultural influences that have shaped one of the world's most influential religious texts.

References

  • Al-Bukhari. (n.d.). Sahih al-Bukhari. Retrieved from https://muflihun.com/bukhari
  • Al-Imam, A. A. (2007). Variant Readings of the Quran: A Critical Study of Their Historical and Linguistic Origins. Washington, DC: International Institute of Islamic Thought.
  • Blankinship, K. Y. (2009). The Oxford Encyclopedia of the Islamic World. New York, NY: Oxford University Press.
  • Durie, M. (2011). The Third Choice: Islam, Dhimmitude and Freedom. Melbourne: Deror Books.
  • Foley, J. M. (1988). The Theory of Oral Composition: History and Methodology. Bloomington: Indiana University Press.
  • Jeffery, A. (2013). The Foreign Vocabulary of the Quran. New Delhi: Isha Books.
  • Sahih Muslim. (n.d.). Sahih Muslim. Retrieved from https://muflihun.com/muslim
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