Beyond the ʿUthmānic Codex
The Role of Self-Similarity in Preserving the Textual Integrity of the Qurʾān
Review of Jawhar M. Dawood’s “Beyond the ʿUthmānic Codex”
Introduction
Jawhar M. Dawood’s article Beyond the ʿUthmānic Codex: The Role of Self-Similarity in Preserving the Textual Integrity of the Qurʾān presents a novel perspective on the origins and textual stability of the Qurʾān. While much of Western scholarship has attributed the Qurʾān’s self-similarity to its oral origins, Dawood challenges this notion by arguing that self-similarity is evidence of a written origin from the outset. His study is methodologically rigorous, combining textual analysis with historical and linguistic insights.
Summary of Key Arguments
The article is structured into three main sections. The first section defines self-similarity in the Qurʾān and provides an overview of how Western scholarship has engaged with this phenomenon, particularly through the lens of oral composition theories. Scholars such as John Wansbrough and Fred Donner have argued that repetition in the Qurʾān indicates an extended period of oral transmission. However, Dawood refutes this, suggesting that self-similarity is an inherent structural feature that was deliberately employed to preserve textual integrity.
In the second section, Dawood examines eleven examples of parallel passages in the Qurʾān, demonstrating how repetition is carefully structured to reinforce meaning within each sūra. He presents compelling linguistic evidence to show that similar phrases are often anchored within their respective contexts through specific diction, making arbitrary redaction or insertion unlikely. He also contrasts the Qurʾānic text with manuscript evidence, such as the Ṣanʿāʾ Palimpsest, to support his claim that variations are minor and do not undermine the textual integrity of the Qurʾān.
The third section concludes that the ʿUthmānic Codex was not a product of later editorial processes but was copied from an earlier written exemplar. This challenges the prevailing assumption that the Qurʾān was primarily transmitted orally before being compiled into a codex.
Strengths of the Study
Dawood’s study is an important contribution to Qurʾānic textual criticism, as it shifts the debate from oral transmission theories to a consideration of an early written tradition. His meticulous textual analysis highlights the complexity of Qurʾānic self-similarity, demonstrating that repetition serves a structural and semantic function rather than being a byproduct of oral improvisation. Furthermore, his engagement with manuscript evidence provides a material basis for his argument, strengthening the claim that the ʿUthmānic Codex was based on a pre-existing written text.
Another strength of the study is its engagement with both Islamic and Western academic perspectives. Dawood does not merely refute Western theories but critically engages with them, acknowledging where they offer valuable insights while also exposing their limitations.
Potential Limitations
While the study provides strong linguistic and textual evidence, it could benefit from a more in-depth discussion of the socio-historical context of early Qurʾānic transmission. While Dawood effectively critiques Wansbrough’s and Donner’s theories, he does not fully address alternative explanations for the Qurʾān’s structure, such as the possibility of an evolving written tradition that was later standardized. Additionally, his reliance on the linguistic coherence of individual sūras may not account for all textual anomalies found in early Qurʾānic manuscripts.
Conclusion
Overall, Beyond the ʿUthmānic Codex is a significant and thought-provoking study that challenges established narratives about the Qurʾān’s origins. By arguing for a primarily written transmission of the text, Dawood opens new avenues for research into the early history of the Qurʾān. His work is essential reading for scholars of Islamic studies, Qurʾānic textual criticism, and the history of scriptural transmission.
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