[This semester, I am blogging my course on the Qur’an. You can see my previous post here and the whole series here.]

The first week or so of my course (syllabus) is dedicated to providing background to the Qur’an. The constraint of using primary sources meant that I couldn’t assign a straightforward historical review, so instead I am using Ibn Ishaq’s Life of Muhammad, which is the earliest systematic compilation aiming to cover all of the Prophet’s life. I paired a series of selections on his life before becoming the Prophet with some narratives from the Bible on the early life of certain prophets (Moses, Samuel, and Jesus — I wish I had also included David, because there is a close parallel to the part where David is out in the field because they assume he’s too young). The students were generally already familiar with the Bible, but even those who were not found it easier to read. That was in large part due to a unique feature of Islamic historiography, at least as far as it concerns the Prophet — they want to keep everything that has been handed down, even if they doubt that it happened (as Ishaq tactfully announces when he begins a story with “they allege…”). This is because the life and practice of Muhammad has a quasi-Scriptural character, hence they want to err on the side of caution lest they throw out a part of the divine revelation. We discussed how the existence of multiple versions, while confusing to the reader, is likely an indication of the importance of a story. We also agreed that many of the fanciful-seeming stories where Muhammad gets divine signs from a young age and everyone “already knows” he’s going to be Prophet express a desire to reconcile the apparent contradiction that Muhammad was just “some guy” until one day he was Prophet — in other words, they are a kind of “prequel” gesture to try to align his early life with his ultimate calling.

Continue reading “Reading the Qur’an: Background work” →

This semester I am teaching a course entitled “Reading the Qur’an” (syllabus) as part of North Central College’s Honors program, and I plan to blog about my experiences, approximately once a week. The first day of class was today, so there is not much to share yet. We discussed a selection of prayers from the Qur’an, Hebrew Bible, and New Testament, which provided some initial orientation for how Islam relates to the other monotheistic traditions and gave me the opportunity to introduce some basic expositional facts.

I have offered several classes on the Qur’an and taught selections in other classes (including an Introduction to Islamic Thought course). This is the area — aside from fine arts — where I have most expanded my teaching competence since starting at Shimer. The Qur’an presents unique challenges in a discussion-centered course. The first is the unwieldiness of the text itself, which is not organized in an intuitively logical way. I believe that over time I have arrived at a workable order of presentation that strikes a balance between the likely chronological order of revelation and the practical need to have a relatively compact selection each day (rather than jumping around constantly). The second is the text’s embeddedness in Muhammad’s life and circumstances, a problem that is especially difficult to handle given the constraint of using “primary sources” wherever possible. I have addressed this primarily by including generous selections from Ibn Ishaq’s Life of Muhammad, the earliest full biography of the prophet.

Finally, the Qur’an takes up and transforms existing biblical narratives, so that many of its fragmentary presentations of the various stories are hard to follow unless you somehow “already know” the overall narrative. I have addressed this by systematically pairing Qur’an readings with important biblical parallels — much more thoroughly than in any previous iteration of the course. Indeed, in previous years, I was continually frustrated to find that I had made mistakes (for instance, assigning the passage from 1 Kings on the Queen of Sheba alongside the surah actually named “Sheba,” which, in typical Qur’anic fashion, barely mentions Sheba at all), and I spent a lot of time double- and triple-checking that I had lined everything up correctly. While I have not been absolutely exhaustive, I am very pleased with the parallels I have lined up (including less obvious parallels, such as the similarity of argument in Surah 2 and Romans regarding the foundational role of Abraham).

I also provided for some consideration of how the Qur’an has been taken up in later Islamic tradition, as represented by selections from the Anthology of Qur’anic Commentaries. In the past, I have included more feminist commentaries, but this time I was constrained (even beyond Shimer norms) not to use contemporary scholarly works. If I were offering the course again outside of the Honors setting, I would reintroduce that element. I did flag the issue in class today and offer to point interested students toward relevant resources for their final papers.

Aside from that gap in coverage, I am very pleased with how the syllabus came together and look forward to discussing the materials with my students — and with you, my dear readers.