Review of Qur’anic Research, Vol. 5 no. 2 (2019)

In the latest installment of the Review of Qur’anic Research (Vol. 5, no.2), Ayman S. Ibrahim (Southern Baptist Theological Seminary) reviews Juan Cole’s Muhammad: Prophet of Peace Amid the Clash of Empires (New York: Nation Books, 2018).


In his review, Ibrahim writes “In recent years, the field of Islamic Studies has witnessed a growing trend centered on reinterpreting early Islam. The reinterpretation concerns historical episodes, events, or figures, and stands in a clear dissonance with traditional narratives depicted by classical Muslim historians…Juan Cole’s ‘Muhammad: Prophet of Peace Amid the Clash of Empires’ is a recent representation of this trend. The author attempts to reinterpret early Islam, particularly in relation to the image of the Muslim prophet. Following Fred M. Donner’s footsteps in ‘Muhammad and the Believers,’ Cole’s Muhammad “puts forward a reinterpretation of early Islam as a movement strongly inflected with values of peacemaking” (1). If Donner’s reinterpretation portrayed early Islam as an ecumenical movement (a community of believers, not Muslims), Cole’s book emphasizes Muḥammad as a “prophet of peace” who led a peacemaking community…”

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© International Qur’anic Studies Association, 2019. All rights reserved.

NEW Journal of the International Qur’anic Studies Association,Vol.2 (2017)

IQSA is proud to announce the release of the second issue of its flagship journal, the Journal of the International Qur’anic Studies Association by Lockwood Press. JIQSA, vol. 2 (2017) is co-edited by Michael Pregill and Vanessa De Gifis (Wayne State University) and features new research on the Qur’an. The editors offer an insightful introductory essay in remembrance of Andrew Rippin, IQSA’s inaugural president and “esteemed colleague, revered mentor, and scholarly inspiration to many members of the IQSA community” (Pregill, 3).


Articles include the 2016 presidential address by Farid Esack and a response by Shari Lowin, as well as a number of original contributions by renowned scholars in the field.

Readers will find JIQSA reflects the depth, diversity and debate latent within Qur’an Studies today. Subjects explored in this issue include the Qur’an’s place in late antiquity, literary and inter-confessional dialogue, its reception in the west, the hermeneutics of traditional and modern exegesis, transmission of the text, manuscripts, philology, rhetoric and more. A table of contents follows below.

Preparation for JIQSA, vol. 3 has already begun. Submissions should be uploaded electronically, in both Microsoft Word and PDF formats, to Please ensure that the documents you upload are anonymized for peer review. As a rule of thumb, articles should be between 10,000 and 15,000 words including footnotes, using 12-pt Times New Roman font double-spaced for the body and 11-pt single-spaced font for footnotes. Shorter or longer articles may be accepted for review at the discretion of the editors. Authors are encouraged to conform their submissions to our current JIQSA Guidelines and Style Sheet.

Volume 2 (2017): Table of Contents

  1. Pregill, Michael E. “Remembrance: Andrew Rippin (1950-2016).” JIQSA 2 (2017): 3-6.
  2. Esack, Farid. “Lot and His Offer: 2016 IQSA Presidential Address.” JIQSA 2 (2017): 7-34.
  3. Lowin, Shari L. “Response to Farid Esack’s 2016 Presidential Address.” JIQSA 2 (2017): 35-46.
  4. Stewart, Devin. “Cognate and Paronomastic Curse Retorts in the Qurʾān: Speech Genres and the Investigation of Qurʾānic Language.” JIQSA 2 (2017): 47-88.
  5. Ali, Kecia. “Destabilizing Gender, Reproducing Maternity: Mary in the Qurʾān.” JIQSA 2 (2017): 89-110.
  6. Lowry, Joseph E. “Law, Structure, and Meaning in Sūrat al-Baqarah.” JIQSA 2 (2017): 111-148.
  7. Qureshi, Jawad Anwar. “Ring Composition in Sūrat Yūsuf (Q 12).” JIQSA 2 (2017): 149-168.
  8. Pregill, Michael E. “Review Essay: Positivism, Revisionism, and Agnosticism in the Study of Late Antiquity and the Qurʾān.” JIQSA 2 (2017): 169-199.


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© International Qur’anic Studies Association, 2019. All rights reserved.



Biblical Traditions in the Qur’ān, British Academy, London | October 11 – 12, 2018

Delegates were welcomed to the conference at the British Academy, in London by Nicolai Sinai (Oxford), who explained the impetuous behind the conference; a new publication on biblical traditions in the Qur’ān, which will hopefully go to press in 2019. While noting the continuing importance of the contribution made to the field by, amongst others, Heinrich Speyer, with his Die Biblischen Erzählungen im Qoran (1931), Sinai noted that this work remains untranslated and thus inaccessible to many scholars. Developments in the ways in which scholars approach the Qur’ān and view its relationship with biblical literature also call for a new publication that comprehensively examines biblical traditions in the Qur’ān, in light of these new approaches and methods.


The British Academy was established in 1902 and is based at 10-11 Carlton House Terrace in London (Photo Courtesy of the British Academy)

The conference suitably began with a presentation about The Creation in the Qur’ān and its reworking of biblical antecedents by Sean Anthony (Ohio State). Marianna Klar (Oxford) discussed the qur’ānic presentation of Adam, His Mate, and Their Sons, and Shari Lowin (Stonehill College) examined Noah and the Deluge in the context of the Qur’ān. Nicolai Sinai (Oxford) then spoke about the qur’ānic view of Abraham, while Adam Silverstein (Bar llan University) focused on Joseph. Nora K. Schmid (FU Berlin) and Michael Pregill (University of California, Los Angeles) considered Moses in Egypt and Moses in the Wilderness, respectively. The first day of the conference concluded with a presentation by Saqib Hussain (Oxford) on Elijah, Jonah, Job, and Uzayr.

Day two of the conference began with presentations by Walid Saleh (Toronto) on Saul, David, and Solomon and Jack Tannous (Princeton) on John the Baptist and Zechariah. This was followed by Gabriel S. Reynolds’ (Notre Dame) exposition of Mary, Jesus, and the Apostles, while Sidney Griffith (CUA) discussed The Narratives of Surah 18: The Companions of the Cave, Moses’ Journey, Dhū l-Qarnayn. In the afternoon, Stephen J. Shoemaker (Oregon) examined qur’ānic Eschatology, while Devin Stewart (Emory) looked at Qur’anic Parables. The final panel of the conference concluded with presentations by Angelika Neuwirth (FU Berlin) on the Qur’an and Liturgy and Holger Zellentin (Cambridge) on Law and Ritual.

The conference was well-attended by academics, graduate students and members of the public. Both the particular interests of the participants and the venue itself fostered a positive environment for further discussion and exchange both during the question sessions and various breaks.

IQSA looks forward to the publication resulting from the conference and will endeavor to keep readers posted as to a publication date. Many thanks to the organizers, both delegates and the staff at the British Academy for making the conference such a success.

© International Qur’anic Studies Association, 2018. All rights reserved.

First IQSA Studies in the Qur’ān Publication with Lockwood Press “A Qur’ānic Apocalypse: A Reading of the Thirty-Three Last Sūras of the Qur’ān” by Michel Cuypers

IQSA is proud to announce that the first publication in the Studies in the Qur’ān Series, together with Lockwood Press, is now available from ISD:


The present volume closes a trilogy devoted to the exegesis of the Qurʾān analyzed according to the principles of Semitic rhetoric, a method of textual analysis developed in the field of biblical studies. It studies the shortest sūrahs of the Qur’ān, which are traditionally dated to the beginnings of the preaching of Muḥammad in Mecca. The reference to the initial vision of Muḥammad in Sūrah 81, the point of departure for his career as Prophet, provides the starting point of the study of this group of sūrahs. The analysis shows that the redactors who assembled the textual fragments of the Qur’ān into a book were guided by precise intentions. In the end, it is these intentions that the rhetorical analysis of the text enables us to discover and better understand.

About the Author:
Michel Cuypers is a researcher at the IDEO, the Dominican Institute for Oriental Studies, Cairo, Egypt.

384 pages | 9 x 6 inches | Published October 2018
Hardback | ISBN 9781948488013 | $49.95
PDF eBook | ISBN 9781948480994 | $40.00

* Accessed from

© International Qur’anic Studies Association, 2018. All rights reserved.

New Publication Muhammad: Prophet of Peace amid the Clash of Empires by Juan Cole

Below is an adapted excerpt from Muhammad: Prophet of Peace Amid the Clash of Empires by Juan Cole. Copyright © 2018. Available from Nation Books, an imprint of Perseus Books, LLC, a subsidiary of Hachette Book Group, Inc. This and the image of the cover are reproduced by kind permission of the author and publishers.


The Companions of the Right Hand, the second group of good but perhaps not beatific people, are a “crowd of ancients and of moderns.”  That is, there are more contemporaries of the Prophet in this group.  The Event (56:90-91) promises, “And if they are among the companions of the right hand, then they will be greeted, ‘Peace be to you,’ by the companions of the right hand.”  They will dress up in fine silk and exotic brocade as though Asian royalty.  Any lingering rancor or grudges in their hearts for others will be removed, and they will all become siblings.  Concord is so central to the Qur’an’s view of the afterlife that it names heaven for it, saying, “God summons all to the Abode of Peace.”  The association of peace with heaven is also made in the New Testament.  In Luke 19:38, when Jesus approached the Mount of Olives after entering Jerusalem riding on a donkey, the crowds are said to have shouted, “Blessed is the King who comes in the name of the Lord!  Peace in heaven and glory in the highest!”

The chapter of Y.S. 36:52-58 represents paradise as having levels, with enjoyment the most basic, then above that a stage in which you recline on couches facing your spouse, followed by a plane on which you savor luscious fruit.  The pinnacle of paradise, however, comes at the fourth stage, when the voice of God addresses you with “Peace!”  Many readers will immediately think of the Paradiso of Dante Alighieri, which imagines heaven as nine levels.  The Qur’an positions peace at the apex of the delights of heaven.

These images have a moral purpose.  The Meccan sanctuary on earth dimly reflects the spectral asylum of the next world.  The comportment of the Vanguard and the Companions of the Right Hand, the Qur’an implies, exemplifies ideal behavior to be mirrored as well as possible even in this world.  Middle Platonism, the “spiritual commonwealth” of late antiquity, held that the spiritual is real and the material earth only participates in the archetypes of the other world.  In the classical rhetorical tradition that was all around Muhmmad when he journeyed north every year, the aim of a speaker was to use vivid, energetic language that brought the thing described to life before the eyes of the audience, making them feel as though they were witnesses to it.  It was not enough, however, simply to describe.  The speaker sought to whip up hearers emotionally by appealing to their imagination.  The Qur’an uses these literary devices in making paradise present to the believers.

Likewise, Christian sermonizers urged believers to keep the prospect of joining the concourse of heaven in mind.  Cyril of Jerusalem (313-386) preached, “Even now, I beseech you, lift up the eye of your understanding: imagine the angelic choirs, and God, the Lord of all sitting, and his Only-begotten Son sitting with him on his right hand, and the Spirit with them present . . .”

© International Qur’anic Studies Association, 2018. All rights reserved.

Review of Qur’anic Research, Vol. 4 no. 9 (2018)

In the latest installment of the Review of Qur’anic Research (Vol. 4, no.9), Johanna Pink (Albert-Ludwigs-Universität Freiburg) reviews  Kristian Petersen’s Interpreting Islam in China: Pilgrimage, Scripture, & Language in the Han Kitab (New York: Oxford University Press, 2017).


In her review, Pink writes… “Some readers of the Review of Qurʾanic Research might wonder whether a book on Islam in China is worth their attention. It most definitely is, especially if their interest transcends the Qurʾānic text itself and extends to Muslims’ engagement with their sacred scripture. As the author of Interpreting Islam in China, Kristian Petersen, rightfully criticizes, “much of Western scholarship has associated Islam very closely, and at times even exclusively, with Arab Muslims in the Middle East—often establishing essentialized orientations of the center and the periphery” (3)… It is therefore highly advisable especially for scholars who have no expertise on Islam in China to take his book seriously as a contribution to our understanding of how the Qurʾān was read and interpreted by Muslims throughout history, across space and language divides…”

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© International Qur’anic Studies Association, 2018. All rights reserved.

The Qur’an: Analysis and Explanation القرآن تحليل وبيان (Arabic Version)


نتناول في الجزء الثاني من هذا الكتاب، تسع عشرة سورة (من السورة العاشرة إلى السورة الخامسة والعشرين)، وهذا ما يغطي تقريباً الثلث الثاني من القرآن. وهذ الجزء متابعة لمشروع يدرس القرآن: لغةً، ومضمونًا، وتاريخًا. والكتاب يحتوي على الأقسام التالية: القراءات (محمد المسيِّح)؛ الناسخ والمنسوخ، والتحليل النقدي (مالك مِسلماني).

تطوير في القراءات

يعكس تطور القراءات وتعددها التعدد في المصاحف، كما يكشف عملية الصراع في قلب السلطة الدينية والسياسية للإسلام من أجل توحيد النص القرآني وإنتاج نص رسمي؛ وبالتالي، فإن القراءات تكتسب أهمية خاصة من حيث كونها الحقل الذي يكشف عدم وجود قرآن واحد، لا بل إن القراءات تكشف أنه على مدى تاريخ الإسلام لم تتمكن السلطات الإسلامية من اعتماد نسخة مرجعية واحدة.

بما أن للقراءات أهمية عالية، كان لزاماً علينا تطوير معالجتها بالكتاب، وذلك بإضافة المنهجية التالية؛

توسيع نطاق المراجع لتشمل المخطوطات.

عندما تكون الانتقائية قائمة على هذين البندين، ويتوثق من أن كل الروايات بُحثت ودُرست علمياً، المواد بشكل موضوعي، وبعيداً عن خطر السقوط في التحييز أو الذاتية.
على مدار صفحات الكتاب سوف يلاحظ القارئ وجود ملاحظات تحمل حكم قيمة في كل أقسام الكتاب، ولعل بعض القراء سيطرح سؤالاً: ألا يبعد أيُّ حكم قيمة الكتابَ عن الموضوعية؟

في الحقيقة، الموضوعية في البحث الاجتماعي لا تعني عدم تقييم أحداث التاريخ. فالتاريخ يقوم به فاعلون بشريون. وحينما ندخل مجال التاريخ البشري، فإن الباحث إذ يحلل التاريخ ويتناوله، فإن عليه أيضاً أن يقيّم الفاعلين به، ولكن بشرط أن يكون التقييم حسب معايير عصر الشخصيات قيد الدَّرس؛ ولهذا، حيثما يقرأ القارئ حكم قيمة في كتابنا، فإن الهدف منه هو إعطاء قيمة الحدث في حينه، فلم نطبق معايير العصر الحديث، بل أي تقييم موجود في الكتاب يعتمد على ما هو موجود في القرن السابع الميلادي، عصر الدعوة المحمدية، فعندما يتناول الباحث الآية 3 من سورة التوبة التي تخيّر المشركين إما قبول الإسلام وإما الحرب، فهل يمكن ألا يعبر عن موقف نقدي بناءً على معايير العصر الذي عاش فيه محمد؟ لا بل عما هو سائد في نفس مدينة محمد ـ مكة، حيث كان المشركون يتقبلون مبدأ تنوع الإيمان ولم تنشأ فيما بينهم حروب على مبدأ ديني. وهل يمكن للباحث أن لا يعلق نقدياً على منح الرجل حق ضرب زوجته (النساء 4: 34)؟ إن أمثال المعايير التي تدخل في صميم العلاقات الإنسانية لا يمكن تناولها بدون حكم قيمة. وأي كتابة تتناول الإنسان والمجتمع يجب أن يكون فيها حكم قيمة على هذا الموقف أو ذاك السلوك، وأي تخل عن تقييم التاريخ، هو لاموضوعية، بل حتي عدم صدق مع الذات والقارئ. الموضوعية تفترض أن نحكم على الفاعلين ضمن عصرهم. والحياد لا يعني السلبية في تفسير الأحداث، أو تجاهل تقييم الحدث التاريخي، أو عدم توصيف البشر الفاعلين بصناعة التاريخ: ديكتاتور، مصلح، معادي للإنسانية، إنساني، وغيرها من التوصيفات.

إن دور الإسلام في الحياة الاجتماعية للمسلمين كبير، ودوره في الميدان الدولي شديد الأهمية والخطور سواء عبر تأثير الدول الإسلامية في مجال السياسة الدولية والوزن الديمغرافي والمالي لها، أو عبر حضور جاليات كبيرة مسلمة في العالم الغربي. إن هذا الحضور للإسلام في العالم المعاصر يجعل كتابنا (بأقسامه ودراساته المختلفة) ذا أهمية كبيرة للقارئ المعني بمعرفة المزيد عن الإسلام، وأيضاً، للقارئ المهتم بفهم العالم المعاصر والسياسة العالمية من خلال معرفة المزيد عن محور الإسلام ـ ألا وهو القرآن.

*Content courtesy of Water Life Publishing.