
	Where results make sense

Topic: John Wansbrough

Related Topics

The Phrontistery

William Radice

Miraj

Municipalities of the canton of Appenzell Innerrhoden

Xiao Qian

SOAS

David Lammy

Jung Chang

Michael Aris

Ahmed Omar Saeed Sheikh

Johnny Bower

Arachnoid granulation

Jemima Khan

London School of Economics

Maha Chakri Sirindhorn

In the News (Wed 23 Dec 09)

Northern Trust

Marvin Harrison

Peter Chernin

Gary Locke

Match Play

Penelope Cruz

Mickey Rourke

AR Rahman

Danny Boyle

Hugh Jackman

	Amazon.com: Quranic Studies: Sources and Methods of Scriptural Interpretation: Books: John Wansbrough,Andrew Rippin
		"John Wansbrough contributed to various aspects of the history and culture of the Middle East and the Mediterranean, but he was most important in stimulating new approaches to the study of early Islam.
		Wansbrough was the first to analyze carefully the documents from the first four centuries of Islam that describe the rise of the Quran to the position of absolute authority in the Muslim community.
		JOHN WANSBROUGH (1928-2002) was professor of Semitic studies and pro-director of London University's School of Oriental and African Studies.
	www.amazon.com /Quranic-Studies-Sources-Scriptural-Interpretation/dp/product-description/1591022010 (957 words)

	PAR246 Wansbrough (Site not responding. Last check: 2007-10-16)
		Wansbrough’s work cuts the very bases of Islam, the Qur'an, and the Prophet, and so he cannot be dismissed as merely negligent.
		Wansbrough examines the development of the Islamic lingua sacra in his third chapter (1977: 85—118) and argues that it is wrong to see classical Arabic as standing at the beginning instead of the end of a "long and varied linguistic evolution" (1977: 87).
		Wansbrough has suggested that we may never know what has really happened, and "to historians the factor of ambiguity is not especially welcome." (1987: 15) Unfortunately, for the first two centuries of Islam, the required material is not extant.
	people.uncw.edu /bergh/par246/L22RWansbrough.htm (5048 words)

	Burton, Wansbrough & The 'Logic' Of Christian Missionaries
		Wansbrough suggested an alternate version to the traditional Islamic account of the collection and composition of the Qur'an.
		John Burton, a former student of Wansbrough, was occupied with the same question at the same time and his very different conclusions appeared in the same year, i.e.,1977.
		Most formidable is the conclusion, not stated explicitly but inescapable from Wansbrough's analysis, that the entire Muslim tradition about the early history of the text of the Qur'an is a pious forgery.
	www.islamic-awareness.org /Quran/Text/burton.html (1662 words)

	Gospels (Site not responding. Last check: 2007-10-16)
		John’s gospel is completely different from the other three in syle and in content as well.
		John the evangelist is traditionally identified with the Apostle John mentioned throughout the text as the disciple that Jesus loved.
		John’s gospel is remarkable for its prologue on the word becoming flesh and Jesus’ great priestly prayer at the last Supper.
	www.cts-online.org.uk /Gospels.htm (490 words)

	John Wansbrough Totally Explained
		John Edward Wansbrough (February 19, 1928 – June 10, 2002) was an American historian who taught at London University’s School of Oriental and African Studies.
		He caused a furor in the 1970s when his research on early Islamic manuscripts, including the analysis of the repeated use of monotheistic Judeo-Christian imagery found in the Qur'an led him to posit that the rise of Islam was a mutation of what was originally a Judeo-Christian sect trying to spread in Arab lands.
		Wansbrough's research suggests that a great deal of the traditional history of Islam appeared to be a fabrication of later generations seeking to forge and justify a unique religious identity.
	john_wansbrough.totallyexplained.com (473 words)

	History, Literature, and Religion by David Hall (Site not responding. Last check: 2007-10-16)
		In his Quranic Studies, John Wansbrough had expressed the view that asbab material had its major reference point in halakhic works, that is to say, works concerned with deriving laws from the Qur'an.
		John Wansbrough has already been mentioned several times in this review, and the fifth and final section of this collection is devoted entirely to the significance of his ideas and methods, with essays by Herbert Berg and G. Hawting.
		The problem with Wansbrough's approach is not simply that he removes the ground from beneath the feet of all those who accept the traditional account, but that he chooses to express himself in uniquely terse and technical language, making it difficult for even English speaking readers to be clear about what he is saying.
	www.secularislam.org /reviews/hall.htm (3541 words)

	The Religion Report: 26 June 2002 - John Wansbrough remembered
		A tribute to John Wansbrough, the religious historian who caused a furore in the 1970s when he argued that the Koran was put together from various sources - and heavily influenced by Christianity and Judaism - some 200 years after the Prophet Mohammed's death.
		John Wansbrough was born in Illinois, studied languages at Harvard, and spent the whole of his academic career teaching at London University’s School of Oriental and African Studies.
		Wansbrough always insisted that if you take Islam seriously then you’ve got to study it seriously as well.
	www.abc.net.au /rn/talks/8.30/relrpt/stories/s591483.htm (1250 words)

	The House of David (Site not responding. Last check: 2007-10-16)
		For those new to the game, the late Professor John Wansbrough was a scholar on Islamic origins.
		As one example, Abd al-Malik felt that suras 3 and 4, (coincidentally?) as high-lighted by sura 5, was canon enough to quote on a very expensive religious monument on the Temple Mount itself.
		Now, I have not yet addressed what John Lord actually asked of me - to give a comment on the verses themselves - but I hope he (and you!) will understand that I first had to put those verses into a context before I could make sense of them.
	pages.sbcglobal.net /zimriel/blog/2003_06_01_blogarchive.html (2752 words)

	New Testament Gateway: The Gospel of John
		Robert M. Grant, “The Gospel of John”, Chapter 11 in A Historical Introduction to the New Testament (New York: Harper and Row, 1963), reproduced on Religion-Online.
		Richard Heard, “The Gospel of John”, Chapter 10 in An Introduction to the New Testament (New York: Harper and Brothers, 1950), reproduced on Religion-Online.
		Henry Wansbrough, Introduction to John (PDF): on-line booklet covering the following topics: the Composition of the Gospel; the Unity of the Gospel -- Three Probes; Johannine Christology -- the Father and the Son; the Prologue; Judgement; John and the Spirit; the Johannine Passion Narrative; the Resurrection Narratives.
	www.ntgateway.com /john (281 words)

	British Bookbindings
		A copy of John Jonstonand"#146;s An history of the wonderful things of nature, 1657, in the Ferguson collection, has an almost identical binding, also with the initials EGS on the spine, and this too must be the work of Robert Sanders for the Earl of Caithness.
		John Ponsonby was Speaker of the Irish House of Commons, 1756-1771.
		John Leighton, one of a family of bookbinders who were in business in London from 1764 until 1920, opened his shop in Brewer Street, Golden Square, in 1820.
	special.lib.gla.ac.uk /exhibns/bindings (6011 words)

	John
		The Gospel of John: Introduction and Outline by Professor Barry D. Smith, Atlantic Baptist University, in Religious Studies 1023: The New Testament and Its Context.
		John, John Darby's Synopsis of the New Testament.
		Salier, Willis Hedley, The Rhetorical Impact of the Semeia in the Gospel of John.
	www.textweek.com /mkjnacts/john.htm (1398 words)

	Claretian Publications - People's Bible Commentary
		John's Gospel is often given to people as a readable account of Jesus of Nazareth, yet it is also a sublime masterpiece that has occupied theologians and mystics for centuries.
		At the same time, however, it is still a story - the story of Jesus' deeds and words, his signs and teaching, and how these led to his arrest, death and resurrection.
		By following the flow of John's narrative, and showing how it is patterned and devised, this commentary unpacks the text to help the reader grow in understanding and faith.
	www.bible.claret.org /scripture_pbc.htm (628 words)

	Quaker Marriages S-Y
		TUCKETT John Debell = BRACHER Hannah - 1810 - RG 6/196
		VALLIS Deborah = MERRYWEATHER John - 1809 - RG 6/196
		VALLIS Deborah = MERRYWEATHER John - 1809 - RG 6/198
	website.lineone.net /~hantshistory/mm-q4.html (2614 words)

	Prometheus Books
		One of the most innovative thinkers in the field of Islamic Studies was John Wansbrough (1928-2002), Professor of Semitic Studies and Pro-Director of London University’s School of Oriental and African Studies.
		Critiquing the traditional accounts of the origins of Islam as historically unreliable and heavily influenced by religious dogma, Wansbrough suggested radically new interpretations very different from the views of both the Muslim orthodoxy and most Western scholars.
		Wansbrough concluded that the canonization of the text that we today call the Quran, and even the emergence of the concept of “Islam,” probably did not occur till the end of the eighth century, more than 150 years after the death of Muhammad.
	www.prometheusbooks.com /catalog/book_1538.html (273 words)

	Barnes & Noble.com - Books: Quranic Studies, by John Wansbrough, Hardcover
		Before he died in 2002, Wansbrough (Semitic studies, London U.) had completed this analysis of the Quran using instruments and techniques of Biblical criticism.
		Wansbrough carved out new areas of inquiry and debate for scholars and lay enthusiasts alike." Although Quranic Studies was originally intended for fellow scholars, the Internet has considerably widened its accessibility.
		To counter such ideological and nonscholarly treatments of Wansbrough's ideas, noted Islamic scholar Andrew Rippin has enhanced the work with a valuable foreword, helpful text annotations, and a much needed glossary to increase the utility of this seminal work for the many avid readers who desire to know more about Islam.
	search.barnesandnoble.com /booksearch/isbnInquiry.asp?userid=38MUSELAQE&isbn=1-59102-201-0&itm=1 (310 words)

	Genealogy of Samuel Murphy
		Descendants of Samuel Murphy, son of John Murphy Sr N02-1 Samuel Murphy was a son of John Murphy Sr and Katy Bates.
		John Ephraim Paller, b 10 Jan 1976 SLC UT Marian Hazel Paller, b 23 Sept 1977 SLC UT Judith Rebecca Paller, b 31 Dec 1978 SLC UT N02-10 Samuel Soule Murphy (from N02-2) was born 22 Oct 1843 and died 8 Nov 1916.
		John T. Wilson b ca 1868 Indiana (stepson) m Eva Tharp on 14 Jul 1904 in Jackson Co IN Goldie Wilson b Feb 1879 Carr Twp, Jackson Co IN N02-37 Julia Ann Murphy (from N02-29) was born in 1874 and died in 1923.
	www.myoutbox.net /murp-n02.htm (4631 words)

	The Sectarian Milieu: Content And Composition of Islamic Salvation History: Current Amazon U.S.A. One-Edition Data (Site not responding. Last check: 2007-10-16)
		Thus, Islamic "history" is almost completely a later literary reconstruction, which evolved out of an environment of competing Judeo-Christian sects.
		As such, Wansbrough felt that the most fruitful means of analyzing such texts was literary analysis.
		Furthermore, he maintained that it was next to impossible to extract the kernel of historical truth from works that were created principally to serve later religious agendas.
	www.halloween.com /halloween-books/free.php?in=us&asin=1591023785 (443 words)

	The Origins of the Koran (Site not responding. Last check: 2007-10-16)
		In 1977 John Wansbrough noted that "as a document susceptible of analysis by the instruments and techniques of Biblical criticism [the Koran] is virtually unknown." By 1990, more than fifty years after Jeffery’s lament, we still have the scandalous situation described by Andrew Rippin:
		Wansbrough shows that far from being fixed in the seventh century, the definitive text of the Koran had still not been achieved as late as the ninth century.
		Then, following Wansbrough, CC conclude that the Koran, "is strikingly lacking in overall structure, frequently obscure and inconsequential in both language and content, perfunctory in its linking of disparate materials and given to the repetition of whole passages in variant versions.
	www.secularislam.org /research/origins.htm (7984 words)

	Studies in Religion / Sciences Religieuses (Site not responding. Last check: 2007-10-16)
		Adams finds Wansbrough's literary method for studying the development of early Islam ``problematic.'' Ironically, Wansbrough's idiosyncratic language and methodology have not illuminated, let alone undone, the reality of an oral, unstructured, popular process operating in the emergence and evolution of Islam within a naturally spontaneous, complex and religiously charged milieu.
		Western scholars, including Wansbrough, unfamiliar with the ethos of such a milieu have unsuccessfully attempted to force the square inside the circle by confining a complex phenomenon into patterns and jargons of Western biblical form criticism.
		Most timely, Wansbrough's theories, specifically on the codification of the Qur'an, are seriously challenged with historical and archaeological evidence in Estelle Whelan's article ``Forgotten Witness: Evidence of the Early Codification of the Qur'an,'' recently published posthumously in Journal of the American Oriental Society 118 (1998).
	info.wlu.ca /~wwwpress/jrls/sr/issues-full/28.3/sahas.r.html (248 words)

	Qurandebate (Site not responding. Last check: 2007-10-16)
		Wansbrough contends that the Qur'an, the Tafsir, and Sira are all components of Islamic salvation history, which he suggests were written to point to God's role in directing the worldly affairs of humanity, especially during the time of Muhammad's life (Rippin 1985:154).
		Wansbrough refers to evidences within the Qur'an which point to their extrapolation from a Judeo-Christian context: for example, the prophetic line ending in the Seal of the prophets, the sequence of scriptures, the notion of the destroyed communities, and the common narrative motifs (Rippin 1985:157).
		If Wansbrough's analysis is correct, it becomes increasingly difficult to maintain the Qur'an as an accurate source for Islam, or as a source for Muslim Tradition, especially in light of the fact that it could possibly post-date the traditions themselves.
	www.geocities.com /dreamspinner_geo/quran-1.htm (18984 words)

	BIBLIOGRAPHY
		POPE JOHN PAUL II, «Address to the Roman Curia», in Neuner and Dupuis, eds., The Christian Faith: In the Doctrinal Documents of the Catholic Church, (Bangalore: Theological Publication in India, 1996), pp.
		POPE JOHN PAUL II, «Letter to the Bishops of Asia», in Neuner and Dupuis, eds., The Christian Faith: In the Doctrinal Documents of the Catholic Church (Bangalore: Theological Publication in India, 1996), p.
		COBB, John B., "Response I" in L. Swidler, et al., eds., Death or Dialogue: From The Age of Monologue to the Age of Dialogue (London: SCM Press, 1990), pp.
	www.crvp.org /book/Series02/IIA-13/bibliography.htm (8370 words)

	Biblical Criticism Applied to al-Qur'aan?
		Rereading the preface to John Wansbrough's Sectarian Milieu (Oxford, 1978) brought to mind thoughts of a criticism of Islam via tools used by scholars to pick apart the Torah.
		It was Wansbrough's point to argue that source analysis of the various literary types within any Monotheist scripture can best be understood via comparison with counterparts borne out of the Biblical paradigm.
		However, a criticism of Wansbrough's conclusions is not truly relevant to his work, as he himself admitted that he was seeking only to study the literary style of the Islamic cannon.
	www.geocities.com /freethoughtmecca/hermeneutics.html (3948 words)

	[ppi] [ppiindia] Selamat Datang, Profesor Azami!
		Wansbrough berpendapat kanonisasi teks Alquran terbentuk pada akhir abad ke-2 Hijrah.
		Menurut Wansbrough, untuk menyimpulkan teks yang diterima dan selama ini diyakini oleh kaum Muslimin sebenarnya adalah fiksi yang belakangan yang direkayasa oleh kaum Muslimin.
		Ia berpendapat metodologi John Wansbrough memang sesuai dengan apa yang selama ini memang ingin ia kembangkan.
	www.mail-archive.com /ppi@freelists.org/msg21488.html (1224 words)

	H-Net Review: Walid A. Saleh on The Idea of Idolatry and the Emergence of Islam: From Polemic to History (Site not responding. Last check: 2007-10-16)
		The prime thrust of Wansbrough's approach, as far as one can summarize it, is that the whole edifice of what we now call Islam is the product of a long historical development that included the formation of the Qur'an.
		Wansbrough not only claimed that the canonization of the quranic material took place over three centuries, during which the material that comprised the Qur’an was developing and changing, but above all Wansbrough argued that the Quranic material was polemically formed in opposition to other sectarian groups, namely the Rabbinic Judaism of Iraq.
		Thus it is inconceivable that the main thrust of the Islamic tradition, which according to both Wansbrough and Hawting was meant to create an Arabian background for the religion, had failed to leave any trace of such a claim in the Qur'an.
	www.h-net.msu.edu /reviews/showrev.cgi?path=71351116878391 (2354 words)

	View topic - "Bible" corruptions Jesus Christ Forums
		John Ryland's papyrus; private collection; from the first half of the second century; parts of the gospel of John 18:31-33, 37-38.
		Until two years ago, the oldest assumed manuscript which we possessed was the St. John papyrus (P52), housed in the John Rylands museum in Manchester, and dated at 120 AD (Time April 26, 1996) Thus, it was thought that the earliest New Testament manuscript could not be corroborated by eyewitnesses to the events.
		This is underlined by Dr. John Wansbrough who maintains that, "the book is strikingly lacking in overall structure, frequently obscure and inconsequential in both language and content, perfunctory in its linking of disparate materials, and given to the repetition of whole passages in variant versions.
	www.freejesus.net /home/viewtopic.php?t=2312 (14008 words)

	Authenticity of the Qur'an - Part 1 (Site not responding. Last check: 2007-10-16)
		The findings of these scholars indicate that the Qur'an was not revealed to just one man, but was a compilation of later redactions (or editions) formulated by a group of men, over the course of a few hundred years.
		It was at this time, the Orientalists say, particularly in the ninth century, that Islam took on its classical identity and became that which is recognizable today.
		From some of his other citations, I would also suspect that he may not have understood what was written even by those scholars, reading them with a jaundiced eye.
	privatewww.essex.ac.uk /~islamic/non-muslim/jsmith/auth_q1.htm (2001 words)

Try your search on: Qwika (all wikis)