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Muslim Encounters with Nazism and the Holocaust: The I would refer instead to a space for the resonance of God's word.
Consider the Friday service: note the role of the Eucharist in the Christian service, in the Koran it is the prayer, which is primarily recitation, which has been recognized as the most intimate communication with God in Islam and even has been compared to the Eucharist, which I would accept. I think you are right to criticize the fact that modern Western researchers do not consider the Koran to be part of late antiquity.
But shouldn't our critique go further still? Wasn't the Koran one of the most fundamental holy scriptures also for large parts of Europe, one that greatly influenced our cultural development?
I am thinking of the medieval Christian theologians' debates about Islam. Shouldn't the European constitution, if it makes recourse to the Judeo-Christian tradition, also either incorporate expressis verbis the influence of Islam, or formulate this issue neutrally, as is done in the preamble of our basic law, or even refrain completely from any reference to religion? Neuwirth: My sentiments exactly.
But I still think that the task of reintegrating the Koran into the theological literature of late antiquity should take priority.
This seems to be the sticking point. As long as we continue to refer in an imprecise manner to "The Book of Mohammad," that is, if we deny the Koran the status of a holy scripture with all the attending implications, this epigonal character will make it impossible to understand Islam on equal terms.
I thus do not simply want to compare traditions, but would also try to find the amalgam that made these traditions into something new. The Koran certainly presents a case of cultural translation, but it is also a late result of the successful transmission of transcendentalism.
All the issues you mentioned are very important. You are currently working on large-scale projects related to the Koran for the Academy of Sciences Berlin-Brandenburg, the Institute for Advanced Study, a special research project at the Free University of Berlin, and Suhrkamp publishers. Can you tell us more about these projects?
Neuwirth: There are four projects. BBAW: The Corpus coranicum is a double project consisting of 1 a documented edition of the Koran that integrates many of the oldest manuscripts and electronically evaluates them, and that also takes into account the scholarly literature on the different ways of reading the texts.
The goal is to produce a well-documented, but not necessarily a critical edition; and 2 a historically-based, critical commentary that includes the extra-Koranic references for each sura, its place in daily life, and, of course, the current state of research. The Free University's special research area on "The Aesthetic Experience of the Arabic Language": Here two different projects are concerned with the Koran: 1 A comparison between the Koran and the Psalms; 2 Koran calligraphy in context: Arabic and Hebrew script in historical and theological comparison.