[2] It was studied by Rosalind Gwynne Ward in 2004,[3] then by Mehdi Azaiez[4] as part of his thesis under the supervision of Claude Gilliot.
[2] These polemical strategies demonstrate the capacity of the Quranic text to mobilize linguistic and rhetorical resources to convince its audience.
Conversely, the Muslim tradition has developed numerous exegetical and hagiographical narratives around them, which a critical analysis from the orientalist school views with suspicion.
[2] Creating an antagonism of discourse, this schema "is part of an argumentative question with a view to seeking the assent of a person that one aims to convince in the context of a discursive conflict".
Thus, the presence of counter-discourses on the absence of divine procreation but none on polytheism supports the thesis of a predominantly monotheistic Arabia at that time.
It would allow to confront these counter-discourses with texts from late Antiquity and to seek concomitances to better understand its environment and its contacts.
Placing it in a historical perspective, Prémare saw the Koran as the "fruit of a process of writing marked by the ideological, theological and political conflicts of a nascent Islam".