Saya sering teringat kutipan S. Humphrey ini: "Said's book has had a much more limited impact on the study of medieval Islamic history, if only because medievalists know how distorted his account of classical Western Orientalism really is. But medievalists have had their own shocker from a different direction, in particular the brilliant graduate-student essay of Patricia Crone and Michael Cook, Hagarism. The Making of the Islamic World (1977). Rejected by most as practically insane when it came out in 1976, this book -- and indeed much of Crone's later writing -- has had remarkable staying power. No one, or very few, have accepted the radical rewriting of early Islamic history proposed by Crone in Hagarism, but everyone has had to go back to the sources, examine them with a fresh eye, and rethink from the bottom his approach to the beginnings of Islam. If nothing else, Crone has sown a pervasive sense of uncertainty and agnosticism about the history of this critical period."
Allahu Akibar. --- In [email protected], "hadingrh" <[EMAIL PROTECTED]> wrote: > > waines dalam bukunya 'an introduction to islam' bilang: > > "The Crone-Cook theory has been almost universally rejected. the > evidence offered by the authors is far too tentative and conjectural > (and possibily contrdictory) to conclude that Arab-Jewish were as > intimate as they would wish them to have been." [pp. 273-274] > > dalam buku 'discovering the qur'an: a contemporary approach to a > veiled text' pada bab 3(an alternative account of the rise of islam) > yg secara khusus menolak buku 'hagarism: the making of the islamic > world' (oleh crone and cook). > > dan lebih jauh isue awal pembentukkan al-quran setelah 200 H hanya > merupakan sebuah hipotesa (yg mana menjadi seonggok tai yg siap > disantap oleh para pandir termasuk misionaris). jadi ini menurut > pengakuan wansbrough sendiri (lihat di kata pengantar dalam bukunya > qur'anic studies and sectrian milieu). dilukiskan secara sempurna > dalam pengakuan wansbrough sendiri tentang "conjectural nature" dalam > metoda analisanya dan menyebut analisis dan kesimpulannya sebagai > "strictly experimental" and the "emphatically tentative".... hehehe > > lebih lanjut pendapatnya bertolak belakang dengan pendapat sebelumnya > bahwa skrip yamani berasal dari abad ke 7.... hehehe ... lucu sekali > si abang ini .. padahal sebelumnya dibilang pembentukkan al-quran > dimulai pada 200 H > > sekarang kita ikuti pendapatnya estelle whelan dalam "forgotten > witness: evidence for the early codification of the qur'an (koran)" > > "Nevertheless, the types of minor variation mentioned, juxtaposition > of disparate passages, conflation, shift of person, and occasional > omission of brief phrases, led Patricia Crone and Michael Cook to > question the value of the mosaic inscriptions at the Dome of the Rock > as evidence for the "literary form" of the text as a whole at that > early date.(23) Their skepticism appears to have been engendered > rather by two contemporary inscriptions on hammered copper plaques > installed on the exterior faces of the lintels over the inner doors in > the eastern and northern entrances respectively: "There is extensive > agreement with our text in [the mosaic inscriptions] . . .; on the > other hand, there is extensive deviance from our text in [the copper > plaques]. . . ."(24) Closer scrutiny of the two copper plaques > suggests that the question is not one of "extensive deviance"; rather, > one inscription is not primarily Qur anic in character, and the other > is a combination of Qur anic fragments and paraphrases that makes > sense only as a manipulation of a recognized standard text. The copper > plaques include, respectively, seven and four lines of the Umayyad > originals; in each instance the remainder of the text, no doubt > including an original foundation inscription in the name of Abd > al-Malik, was replaced by an attached sheet of copper inscribed in the > name of al-Ma mun - substitutions comparable to that at the end of the > outer mosaic inscription.(25)" > > lebih lanjut ia nambahin: > > "The copper inscriptions do not appear to represent "deviations" from > the current standard text; rather, they belong to a tradition of using > Qur anic and other familiar phrases, paraphrases, and allusions in > persuasive messages, in fact sermons, whether actual khutbahs or > not.(31) Of a number of such texts two examples cited by al-Tabari > should suffice to demonstrate the point. > > In a sermon supposedly delivered to the people of Khunasirah in > northern Syria in 101/719-20, Umar b. Abd al- Aziz included the phrase > "nor will you be left aimless,"(32) a clear reference to Qur an 75:36: > "Thinketh man that he will be left aimless?"(33) A more extended > example, involving some of the same passages used at the Dome of the > Rock, is the first part of a sermon delivered by Da ud b. Isa, > governor of Makkah, in 196/811-12.(34) > > > A narrow focus on the Qur anic text and continued efforts to establish > and preserve a standard version without deviation have persisted > throughout the history of Islam, but side by side with that concern > there has been a tradition of drawing upon and modifying that text for > a variety of rhetorical purposes. Such creative use of familiar > scriptural associations was hardly unique to Islam, and indeed it > would be more surprising if no such tradition had developed. The > tradition was, however, dependent upon recognition of the text by the > listeners, or readers - a strong indication that the Qur an was > already the common property of the community in the last decade of the > seventh century. The inscriptions at the Dome of the Rock should not > be viewed as evidence of a precise adherence to or deviation from the > "literary form" of the Qur anic text; rather they are little sermons > or parts of a single sermon addressed to an audience that could be > expected to understand the allusions and abbreviated references by > which Abd al-Malik's particular message was conveyed.(36) They thus > appear at the beginning of a long tradition of creative use of the Qur > anic text for polemical purposes. The brief Qur anic passages on coins > issued from the time of Abd al-Malik's reform(37) in 77/697 to the end > of the dynasty in 132/750 are additional examples of such use; these > passages include, in addition to the shahadah, verses 112:1-3 (or 4) > complete (except for the initial basmalah and the introductory word > "say") and part of 9:33, with slight variations in the reading of the > latter, so that it makes sense by itself: "He sent him with the > guidance and the Religion of Truth, that He may cause it to prevail > over all religion. . . ." In parallel to the contemporary inscriptions > at the Dome of the Rock these extracts are clearly intended to declare > the primacy of the new religion of Islam over Christianity, in > particular." > > jadi, ini sudah cukup untuk menolak opini crone and cook juga > wansbrough. > > some quotes: > pendapat wansbrough mengenai thesis dr. john burton, the collection of > the qur'an: > > this remarkable work is the fruit of many years' study, much > discussion, and not a little tenacity. to my persistent efforts at > demolition, or at least modification of his thesis, dr. burton has > reacted by seeking even closer definition and more extensive > documentation. its final form is truly impressive. > > Robert Hoyland : > the historical memory of the Muslim community is more robust than some > have claimed. > > John Burton: > What we have today in our hands is the Mushaf of Muhammad. > > jadi tidak ada ruang lagi untuk memperdebatkan lagi keotentikan al > quran.. al quran itu solid, dan tidak diragukan lagi bahwa itu kalam > Ilahi.. > bahwa quran jaman onta sama dengan jaman dimana orang dungu sudah bisa > ngepost email di kampung petar ... > Post message: [EMAIL PROTECTED] Subscribe : [EMAIL PROTECTED] Unsubscribe : [EMAIL PROTECTED] List owner : [EMAIL PROTECTED] Homepage : http://proletar.8m.com/ Yahoo! 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