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164           THE HISTORY OF THE QUR'ANIe TEXT

                                  born Muslim state, and how it differed from the turmoil of the ]udeo-
                                  Christian communities in their infancies. The disparity could not be more
                                  striking. A child of well-established lineage is being compared with one
                                  abandoned before an orphanage, and the irony is that in determining the
                                  parentage of this known child, the procedure for the abandoned one is
                                  being insisted on. I have endeavoured to show the gaping flawsin Orientalist
                                  logic but, as my previous experiences have taught me," I expect that all
                                  these observations will go totally ignored by that camp. Here I simply seek
                                  to point out the fallacy of their approaches, but I am very much aware that
                                  these duels of refutation must end somewhere; otherwise Muslim scholars
                                  will be kept busy in an endless war of words.
                                    As for the pious Muslim there can be no question that Allah, vowing
                                  repeatedly to preserve His Book, would never have selected a 'defective'
                                  language or script to carry the burden of His [mal revelations. In itsliterary
                                  capacity, depth of expression, poeticism, orthography and palaeography,
                                  Arabic was sufficiently advanced that Allah blessed it as His choice from
                                  among all others. And from then it was the privilege of the Muslim masses
                                  to continue reciting it in the original, and to incorporate markings so that
                                  non-Arabs may also recite the original with ease.
                                    Long have I alluded to the Islamic methodology and its pivotal role in
                                  preserving the qird'a: of the Qjir'an and the sunna of the Prophet free from
                                  adulteration throughout the centuries. Examining this methodology in detail
                                  is the aim of my next chapter.






















                                    44 Most of my early work, such as Studies in Early lfadith Literature, my criticism of
                                  Goldziher, and On Schadit's OriginsifMuhammadan jurisprudence (awork devoted to refuting
                                  Schacht), are all serious academic works which Prof. John Burton labelled as 'Islamic
                                  Perspective' [An Introduction to the Hadith, Edinburgh Dniv. Press, 1994, p. 206] and which
                                  have been generally ignored in academic circles.
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