In the latest installment of the Review of Qur’anic Research (Vol. 8, no.2), Holger Zellentin (University of Tübingen) reviews Simon P. Loynes’ Revelation in the Qur’an: A Semantic Study of the Roots n-z-l and w–ḥ-y (Leiden: Brilll, 2021).
In the review, Zellentin writes “Simon P. Loynes’s monograph, Revelation in the Qur’an, is based on a 2019 PhD dissertation at the University of Edinburgh. In an introduction and six chapters, Loynes argues that the qurʾānic roots n-z-l and w-ḥ-y need to be more carefully distinguished than many translators and commentators tend to do…Loynes’ argument is simple only on the surface, yet the implications of this study for our understanding of the Qurʾān are profound, inviting a careful reconsideration of the Qurʾān’s concept of divine revelation. The volume’s argument is largely compelling, the scholarship flawless, the scope concise, and the presentation impeccable. Some epigraphic and comparative philological considerations, however, are left unexplored, and the study leaves me wanting to learn a bit more about the pagan Arabian as well as the Jewish and Christian context of the Qurʾān’s concepts of Scripture and divine communication…”
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In the review, Stewart writes “In A Place between Two Places: The Qurʾānic Barzakh, George Archer addresses the term barzakh and the associated conception of an intermediate state between life and death, or life and the afterlife, in Late Antiquity, the Qurʾān, and early Islamic literature. One way to look at this work is as a response to an interpretive problem presented by the term, which occurs in three qurʾānic passages. In the first two passages, Q al-Nūr 25:53 and al-Raḥmān 55:19–20, barzakh designates a barrier—somewhat mystifying to human observers—between fresh and salt water. That the term indicates a barrier is clear from the fact that the two bodies of water are said to meet but remain separate, constituting one of the many signs of God manifested in the wondrous features of the natural world. The setting in the third passage, Q al-Muʾminūn 23:99–100, is entirely different. Here, barzakh also denotes a barrier; a dead man’s request to be returned to the world to rectify his former deeds is categorically denied, and this is declared impossible on account of the barzakh: “A barzakh stands behind such people until the day when they are resurrected.” The barrier in this case separates the realm of the dead from the realm of the living…”
In the review, Davitashvili writes “Joachim Jakob’s book Syrisches Christentum und früher Islam: Theologische Reaktionen in syrisch-sprachigen Texten vom 7. bis 9. Jahrhundert (in English: Syriac Christianity and Early Islam: Theological Reactions in Syriac Written Texts from the Seventh to the Ninth Century) analyzes a wide range of Syriac sources in exploring Christian theological responses to early Islam. Jakob focuses on the developments of the theological positions of East and West Syrian writers as well as on the connections of the relevant Syriac texts with contemporary Islamic theology. This comprehensive book is essential reading not only for scholars of Syriac Christianity, but also for those interested in interreligious encounters and Christian-Muslim relations more broadly…”
In the review, Hussain writes “
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