A new Introduction to the Qur'an from Edinburgh

In the 1970s and 1980s there were two  basic books on the Qur'an in European academic studies: the reprint of the book by Theodor Nöldeke, Geschichte des Qorans and the English (published by Edinburg University Press) by William Montgomery Watt, Bell's Introduction to the Qur'an. The latter book has a strange title, because only a small part is the original work by Richard Bell, and most of it by his student, Montgomery Watt. The basic idea of Watt was about the changing society in Mecca: from a closed group, around powerful tribal leaders, to an open trading society of individuals. This new society was in need of new ethics: no longer the pride of people about their tribe, but the individual persons earning money, who should learn how to be benevolent towards the poor in a society, where no longer the tribal chief took responsibility for the poor and weak. The ethical renewal of Muhammad had to do with the call to the rich who should care for the poor.

Then we had the book by Patricia Crone on the Meccan trade as small and not important on the global scale. And the whole idea of the changing society in need of new ethics disappeared. This great vision of Watt even is no longer mentioned in this book. I also missed the Abraham-theory of Snouck Hurgonje: that only in the later Meccan (perhaps) and in de early Medina period Abraham was identified with Arab culture. although sura 2 receives ample discussion (97-104) and the new vision on Abraham is rightly seen as 'a climactic conclusion to the preceding polemic against Jews and Christians' (103)

Edinburg University Press has now published a new book on the Qur'an: the book by Bell and Watt is only mentioned once in a negative way. On p. 87 the two authors are quoted as champions for a fragmented Qur'an with many short passages and virtually never a whole sura as a literary unit. Sinai, educated in the literary tradition of Angelika Neuwirth, is a firm defender of the sura as a literary unit.  In the summary of the doctrine the new perspective of Meccan society as individual traders is also not mentioned. Now the eschatological symbols are related to the sermons of Ephrem and Jacob of Serugh: "Syriac homilies are redolent of the Qur'an in a considerable number of respects: they criticise man's excessive 'love' of material possessions, his miserliness, and his insatiable desire 'to have more'; they draw on themes of social criticism enshrined in the Hebrew Bible, such as the demand to protect orphans and the poor or the condemnation of false measures (Q 83:1-3); they follow Matthew 6:5-6 in censuring ostentious praying (Q 107:6); and they ascribe a special salvific significance to almsgiving. Furthermore, the early Qur'anic endorsement of vigils is highly reminiscent of the prayer regimen of Christan monks.' (166-7). Remains the question: is it necessary to write about similar, quite obvious ideas between the Christian Bible and the Qur'an in relation to preachers living 100 or even 300 years before Muhammad at a distance of some 2000 kilometer?

The revolutionary ideas of John Wansbrough in the 1970s are firmly rejected: the Qur'an was finished at least between 630-650, with the many manuscripts from San'a.  There is a Meccan period (even clearly discernable in three period, identical to Nöldeke's) and a Medina period, with many ritual and social rules, militancy, but no clear periods or temporal divisions. Problematic in Qur'an interpretation is the lack of local and personal data: as if it is all sermons, a literary style where also the informative parts are lacking, because the believers are considered as knowledgeable. Sinai does not talk about literary beauty of the text, after all it is an academic book. Definitely very readible and covering anything we would like to have it now.

I am now thinking about rewriting the small book from 2002: De Korte Hoofdstukken van de Koran, in fact a commentary on sura 78-114 of the Qur'an, known as Juz 'm Amma. It is interesting to read the new commentaries. Sinai is a fascinating and honest author, who can raise and feed respect for the Qur'an.