IQSA 2017 Annual Meeting – Conference Report

IQSA 2017 Annual Meeting – Conference Report

The fifth Annual Meeting of the International Qur’ānic Studies Association, held in Boston from November 17-21, brought together many of the foremost scholars within qur’ānic studies, for four days of engaging panels, presentations, and roundtables on all aspects of the text and its reception. Taking place concurrently with the American Academy of Religion and Society of Biblical Literature conferences, IQSA served as a nexus for conversations which brought together new research from historians, philologists, Late Antique specialists, manuscript scholars, and many others.


Daniel Madigan (Georgetown Unviersity) and others participate in the joint session roundtable Discussion of Islam and Its Past: Jahiliyya, Late Antiquity and the Qur’an 

The weekend began on Friday afternoon with the program unit on The Qur’ān and the Biblical Tradition with talks from Devin Stewart and Nicolai Sinai, focusing on Abraham’s lies and his general qur’ānic profile respectively, from Shari Lowin, on the nature of the Qur’ān’s claim that “the Jews say the Hand of God is chained” (Q. 5:64), Gavin McDowell, on the Qur’ān and Pirqe de-Rabbi Eliezer, and Faris Casewit, on Jesus’ sayings in al-Harrālī’s exegesis. This was followed by Gerald Hawting’s presidential address, entitled “The House and the Book”, which focused on the tensions between scripture and sanctuary, as early elements of the emergent Islamic movement, and for which Sean Anthony served as respondent.

Saturday kicked off with a lively roundtable on the new book Islam and Its Past: Jahiliyya, Late Antiquity, and the Qur’an (OUP, 2017), co-edited by Carol Bakhos, who chaired the session, and Michael Cook. The discussion focused on paradigms for the study of early Islam vis-à-vis the jāhilī and/or Late Antique milieux, from which it is seen to have emerged. The early afternoon saw a panel on various aspects of sūrat al-Aḥzāb, including its legislative content (Joseph Lowry), its relevance for blasphemy law (Matthew Anderson), the translation of verse 35 (Bruce Lawrence), and a comparative reading of sūra 45 (Ghazala Anwar). The late afternoon/early evening slot was the busiest of the weekend, with three concurrent panels: one on Mustafa Akyol’s new monograph The Islamic Jesus (Macmillan, 2017), one on the implications of sūra titles for the study of the Qur’ān, and one on reconceptualizing Late Antiquity before and after Muhammad.

The third day of the conference continued these conversations with Late Antiquity with a session dedicated to qur’ānic themes and rites seen against their Late Antique background. Abraham Winitzer began with a presentation on the Akkadian expression ‘kipir kishâdim‘ and its possible qur’ānic resonances. He was followed by talks from Javad Hashmi, on the influence of a jāhilī ethos on the Qur’ān’s view of just war; Johanne Christiansen, on the notion of processions; Ari Gordon, on Late Antique discussions of ‘liturgical direction’ and their potential importance for understanding the Qur’ān’s qibla; and Karen Bauer, on comparing the emotional content of the Qur’ān and pre-Islamic poetry. The afternoon concluded with another session from the unit on The Qur’ān and the Biblical Tradition, with presentations by Rachel Dryden (biblical angels in the Qur’ān), Holger Zellentin (the prohibition of incest), Thomas Hoffman (the doxological mode of religiosity in the Qur’ān), Gabriel Said Reynolds (biblical turns of phrase in the Qur’ān), and Cornelia Horn (oral and written transmissions between the Bible and the Qur’ān).


Members of the IQSA community gather over light refreshments at the General Reception following Gerald Hawting’s Presidential Address

The first panel of the final day began with some of the widest-ranging discussions of the weekend, under the theme of ‘Minority and Marginalized Hermeneutics.’ Falling under this ambit were new theorizations of Ismāʿīlī hermeneutics (Khalil Andani), the trajectory of the Indian Nazm school of Qur’anic exegesis (Charles Ramsey), conversations around women’s veiling at the turn of the twentieth century (Orhan Elmaz), the importance of critiques of gender and gender inequality within Islamic studies (Shehnaz Haqqani), and medieval Islamic debates over whether Samaritans were ‘people of the Book’ (Joseph Stewart). This was followed by two afternoon panels, one on the Qur’ān Gateway project and the digital study of the Qur’an, the other on re-evaluating the relevance of ‘Jewish Christianity’ as a lens through which to study early Islam. Finally, the last session of the day focused on the manuscript tradition and textual criticism. Shady Nasser (the evolution of the system of qirāʾāt or variant qur’ānic readings) and Raymond Farrin (the evidence for consistent verse numbering systems), both used the extant Islamic literature to study the Qur’ān’s changing status in early Islam, while Joshua Falconer (systems of marking variant readings in different colors) and Elif Behnan Karabiyik (dating the MS 4313 Qur’ān) worked with extant manuscripts themselves.

islamic jesus

An eager crowd attends the roundtable book discussion of Mustafa Akyol’s recent monograph The Islamic Jesus (Macmillan, 2017)

The conference was one of IQSA’s most successful yet, with consistently high attendance, wonderful presentations, and growing conversations with other units under the general umbrella of the Society for Biblical Literature. We look forward to seeing many of the same faces, and many new ones, next year in Denver for IQSA’s 2018 Annual Meeting!


-Conor Dube (Harvard University) and Rachel Dryden (University of Cambridge



*A special thanks to Conor Dube (Ph.D. Candidate, Harvard University) and Rachel Dryden (Graduate Student – Faculty of Divinity, University of Cambridge) for their assistance at conference events and composition of the above report.

© International Qur’anic Studies Association, 2017. All rights reserved.

Unlocking the Medinan Qur’an

Conference Report: International Workshop held at Pembroke College, Oxford   (19–21 March 2017)

The surahs and passages that are commonly associated with the Medinan period of Muhammad’s life occupy a key position in the formative history of Islam. They fundamentally shaped later convictions about the paradigmatic authority of Muhammad and thereby fueled the post-Qur’anic emergence of the hadith canon; they constitute an important basis for Islam’s development into a religion with a strong focus on law; and it is by and large only in Medinan texts that we find injunctions to militancy and an explicit demarcation of Islam from Judaism and Christianity. A proper comprehension of the Medinan Qur’an is thus crucially important to our understanding of Islamic religious history in general. At the same time, the Medinan surahs have proven much more recalcitrant to scholarly analysis than the texts that are customarily assigned to the Qur’an’s Meccan period. The workshop Unlocking the Medinan Qur’an, funded by the British Arts and Humanities Research Council (grant reference AH/M011305/1), assembled an international group of scholarly experts, from doctoral students to senior professors, to grapple with the Qur’an’s Medinan layer from a variety of methodological vantage points and historical premises. A generous donation by Brian Wilson, a long-standing benefactor of Arabic and Islamic Studies at Pembroke College, made it possible to open up the proceedings to a much more extensive audience than had originally been anticipated.

Perhaps the most fundamental question to be posed during the workshop was whether and to what extent the subdivision of the Qur’anic corpus into an earlier Meccan and a later Medinan layer, a division inherited from medieval Islamic scholarship, remains a valid assumption for contemporary literary and historical research. Most speakers seemed comfortable continuing to employ the distinction, if only to designate the fact that the material that medieval Muslim and/or modern scholars have allocated to the Qur’an’s Medinan period is united by a certain number of salient stylistic, terminological, and doctrinal features that set it apart from the remaining portions of the Islamic scripture. Many of the papers accordingly explored specific themes and preoccupations that are prima facie characteristic of the Medinan Qur’an. Andrew O’Connor (University of Notre Dame) investigated the significantly increased status and authority that Medinan surahs ascribe to the Qur’anic Messenger, memorably characterised by David Marshall as Muhammad’s “godward movement”, and examined cases in which the Medinan surahs’ signature demand of obedience to “God and His Messenger” seems to be present in, or foreshadowed by, Meccan surahs. A flip side of the Medinan surahs’ demand for obedience to the Messenger is constituted by their denigration of some of their recipients as “hypocrites” lacking in obedience and commitment, a term whose etymology and meaning was analysed by Devin Stewart (Emory University). Legal and ritual commandments in the Medinan surahs were addressed by Angelika Neuwirth (Free University Berlin) and Holger Zellentin (University of Nottingham). Neuwirth reconstructed the likely pre-history of the change of the direction of prayer (qiblah) mandated in Q 2:142–150, maintaining that it most likely supplanted a qiblah towards Jerusalem that had already been introduced prior to the hijrah, while Zellentin examined the late antique context of a number of legal and law-related passages such as Q 4:15–18, which Zellentin argued contains a prohibition of sex between men and of sex between women.

Perhaps the central problem in the study of the Medinan surahs is the question of their literary organisation as well as their compositional history. The topic was first broached by Marianna Klar (SOAS), who presented an analysis of the opening section of Q 2 (vv. 1–39) in the light of a multitude of lexical and structural parallels from other surahs, both Meccan and Medinan. Klar argued that the introduction of Q 2, which is strikingly reminiscent of two Meccan surah openings, was crafted in order to serve as the prelude to an already extant Medinan sermon beginning at v. 40. Adam Flowers (University of Chicago) proposed that Medinan surahs should generally be seen as secondary compilations of genetically independent prophetic utterances and outlined an analysis of Q 49 into its component pronouncements. Nora K. Schmid (Free University Berlin) contrasted the different ways in which both Meccan and Medinan surahs employ questions and then went on to embed the Qur’anic use of questions in late antique literary culture. Nicolai Sinai (University of Oxford) examined the phenomenon of serially iterated paragraph openers, especially vocatives, showing that these are frequently employed to engender compositionally meaningful patterns of clustering and alternation that serve as the structural backbones of many Medinan texts.

The workshop’s remaining presentations engaged in a study of specific surahs or passages. Walid Saleh (University of Toronto) undertook a detailed analysis of Q 16, which Saleh proposed to read, not as a Meccan surah that was subsequently updated by a number of Medinan insertions, but rather as a “transitional text” documenting the incipient emergence of some key themes and concepts of the Medinan Qur’an. Gabriel Reynolds (University of Notre Dame) analysed Q 61 and 66, two comparatively short surahs that are conventionally classed as Medinan. Responding to Andrew Bannister’s recent contention that the Qur’an’s heavy reliance on formulaic language points to oral composition, Reynolds reminded the audience of Gregor Schoeler’s finding that Abbasid-era poetry that was certainly composed in writing can nonetheless be highly formulaic. An opposing position – namely, that the employment of formulaic systems does indicate oral composition – was espoused by Cecilia Palombo (Princeton University), whose paper focussed on the use of formulaic language in different Qur’anic accounts of the Israelites’ worship of the Golden Calf. Joseph Witztum (The Hebrew University of Jerusalem) examined the passages in which the Israelites (Q 2:55–56 and 4:153) and Moses (Q 7:143) demanded or requested to see God. Witztum presented a comprehensive study of the Biblical and Rabbinic antecedents to these passages and analysed the Qur’anic adaptation of pre-existing exegetical and narrative motifs. Karen Bauer (Institute of Ismaili Studies) emphasised the importance of studying Qur’anic constructions of and appeals to emotions, putting forward a detailed case study of what Bauer termed the “emotional plot” of Q 8. The workshop’s concluding presentation by Neal Robinson was dedicated to Q 5. After a critical review of Michel Cuypers’ recent monograph on the text, Robinson proceeded to explore the surah’s complex intertextual resonances, with a particular focus on the concluding section about Jesus (vv. 109–120), and put forward a novel argument in favour of dating the text to the year 631 CE.

-Nicolai Sinai, University of Oxford

© International Qur’anic Studies Association, 2017. All rights reserved.