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Throughout its history the Koran has presented problems of interpretation. Some scholars estimate that at least a quarter of the text is obscure in meaning, not only for Western translators but even native Arabic speakers, who struggle with the archaic vocabulary that is no longer used in modern Arabic. In this in-depth study of the language of the Koran, scholar Christoph Luxenberg dispels much of the mystery surrounding numerous hitherto unclear passages. The key, as Luxenberg shows exhaustively, is to understand that Aramaic the language of most Middle Eastern Jews and Christians of the pre-Islamic era had a pervasive influence on the development of the Arabic text of the Koran. For a thousand years preceding the advent of Islam, Aramaic (or Syriac as it was sometimes called) was the lingua franca of many parts of the Near East. It was the native language of the first Christian evangelists and the main liturgical language of the early Christian churches from Syria to Iran.
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Most Helpful Customer Reviews
4 of 5 people found the following review helpful
Format:Hardcover
One of the new series of books about the origins of the Koran produced by objective scholars who are not limited by Islamic tradition.
This book gives evidence for a much stronger influence on the Koran from Aramaic than has been thought before and throws up strong theories suggesting that much of the Koran is actually a development of earlier devotional material used by Syriac Christians outside the control of the Byzantine empire.
The new research by these scholars is still in its infancy but is already throwing up fascinating insights, which if taken on board seriously by devout Muslims will cause them to review their beliefs rather like Christians and Jews have revised their beliefs in the light of the much more extensive research into the Hebrew Testament and Bible, which has shown that most of the material is mythological. In addition the dearly held Muslim belief that the Koran has remained unchanged since it was delivered to Muhammad cannot be sustained.
This book is a vital contribution to the struggle of ideas between a totalitarian concept of Islam advanced by Salafists and Islamists based on the mythology of Islam on the one hand and Liberal Secular Democracy and Humanism on the other hand
This book gives evidence for a much stronger influence on the Koran from Aramaic than has been thought before and throws up strong theories suggesting that much of the Koran is actually a development of earlier devotional material used by Syriac Christians outside the control of the Byzantine empire.
The new research by these scholars is still in its infancy but is already throwing up fascinating insights, which if taken on board seriously by devout Muslims will cause them to review their beliefs rather like Christians and Jews have revised their beliefs in the light of the much more extensive research into the Hebrew Testament and Bible, which has shown that most of the material is mythological. In addition the dearly held Muslim belief that the Koran has remained unchanged since it was delivered to Muhammad cannot be sustained.
This book is a vital contribution to the struggle of ideas between a totalitarian concept of Islam advanced by Salafists and Islamists based on the mythology of Islam on the one hand and Liberal Secular Democracy and Humanism on the other hand
Most Helpful Customer Reviews on Amazon.com (beta)
Amazon.com:
6 reviews
35 of 39 people found the following review helpful
pretty good book
27 Jan 2010
Format:Hardcover|Amazon Verified Purchase
I read this book from start to finish. At first I wasn't sure I could make it through, but then I did. So I am very proud of myself. I'm not sure if I would recommend it to others, because I wasn't paying careful attention. But there you go.
16 of 16 people found the following review helpful
A careful and reverent analysis of certain passages in the Koran
16 Jan 2011
Format:Hardcover|Amazon Verified Purchase
The author presents an analysis of the Koran that in an enlightened world would not be expected to excite controversy of any sort. The tone of the book is one of benevolent calm and carefully balanced reasoning that could hardly be expected to offend any person capable of sentient reflection. Most of the passages analyzed by the author would not seem to be on the verge of overturning Islam and the authority of the Koran. One passage of interest is the one in which Mary gives birth to Jesus. In this account there is an Arabic phrase indicating the existence of a streamlet from which Mary was able to drink while in labor. It is argued by the author, however, the original Aramaic version of this phrase states that the birth is legitimate (pp.141-142; Sura 19:24)) rather than that such a streamlit existed. Somewhat more controversial is the statement in the Koran that when rendered in Aramaic implies that its original language was indeed a foreign one and not Arabic (pp.123-124).
The topic that brought this book to the attention of the news media, that it is white raisins rather than willing virgins that the devout Muslim will encounter in Paradise, is given ample space. Indeed, pages 247-283 are devoted to this topic. The author regards his efforts as helping "the Koran to achieve its original inner coherence" (p.264) so that the notion of Paradise depicted by Ephraem the Syrian is restored to its proper place. The chapter "Virgins in Paradise" is followed by the chapter "The Boys of Paradise" (pp.284-291). Although the author does not suggest that any interpretation of the role of "boys" in such a place might be salacious, devout Muslims might take comfort in the author indicating that the Arabic word "walid" (i.e. boy or child), equivalent to the Aramaic word "yalda", is meant as a reference to "child of the vine"--that is, wine.
The reader of this book must have, at the very least, some knowledge of Arabic for this book to be at all comprehensible. Such knowledge of Arabic should be at an intermediate level, allowing the reader to parse verses of the Koran with the aid of a dictionary and an interlinear translation. The Aramaic phrases are written using the beautiful Estrangelo Syriac alphabet that can easily be found on the web, and which in some ways resembles the Hebrew alphabet.
As to the argument of the author that much of the Koran had originated from Aramaic texts, I must confess that I am not sufficiently expert in my knowledge of Arabic to make an independent assessment. As for my knowledge of Aramaic, it is quite rudimentary. Nevertheless, the book is sufficiently clearly argued for me to at least enjoy the discussion, and to imagine its import and relevance.
The topic that brought this book to the attention of the news media, that it is white raisins rather than willing virgins that the devout Muslim will encounter in Paradise, is given ample space. Indeed, pages 247-283 are devoted to this topic. The author regards his efforts as helping "the Koran to achieve its original inner coherence" (p.264) so that the notion of Paradise depicted by Ephraem the Syrian is restored to its proper place. The chapter "Virgins in Paradise" is followed by the chapter "The Boys of Paradise" (pp.284-291). Although the author does not suggest that any interpretation of the role of "boys" in such a place might be salacious, devout Muslims might take comfort in the author indicating that the Arabic word "walid" (i.e. boy or child), equivalent to the Aramaic word "yalda", is meant as a reference to "child of the vine"--that is, wine.
The reader of this book must have, at the very least, some knowledge of Arabic for this book to be at all comprehensible. Such knowledge of Arabic should be at an intermediate level, allowing the reader to parse verses of the Koran with the aid of a dictionary and an interlinear translation. The Aramaic phrases are written using the beautiful Estrangelo Syriac alphabet that can easily be found on the web, and which in some ways resembles the Hebrew alphabet.
As to the argument of the author that much of the Koran had originated from Aramaic texts, I must confess that I am not sufficiently expert in my knowledge of Arabic to make an independent assessment. As for my knowledge of Aramaic, it is quite rudimentary. Nevertheless, the book is sufficiently clearly argued for me to at least enjoy the discussion, and to imagine its import and relevance.
33 of 39 people found the following review helpful
Absolutely Englightening!
23 July 2009
Format:Hardcover
Have you ever read the Quran and wondered why some words don't seem to be translatable? The author of this book capitalizes on his erudite knowledge of Syriac and Arabic and does a fantastic job in unfolding the text of the Quran. He always addresses the Quran respectfully and strives to show the hidden beauty in some semitic cognates in the Quran. He compares Hijazi codex as well as other ancient codices in their script with Aramaic early script, thus dispelling all ambiguity. He focuses on that part of the Quran where it might have some commonality with the Quran. I can't recommend that book enough. It is a real masterpiece.
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