The book by “Christoph Luxenberg” came out in in Germany with the title ” Die Syro-Aramäische Lesart des Koran” (“A Syro-Aramaic Reading of the. Understandably the author’s name ‘Christoph Luxenberg’ is a nom de plume of a professor in Semitic languages at a German university, according to articles in. Christoph Luxenberg: “Die syro-aramäische Lesart des Koran: Ein Beitrag zur Entschlüsselung der Koransprache” [“The Syro-Aramaic Reading of the Koran: a .

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As ‘difficult’ he defines those passages christo;h have been recognised as such by western translators or that have been called so by Tabari AD in his extensive tafsir.

Tabari reads jabinan ‘two temples’ and concludes the forehead must be meant, since that is in between the two. In Luxenberg’s Syro-Aramaic reading, the verse instead commands women to “snap their belts around their waists.

The Virgins and the Grapes: the Christian Origins of the Koran

By this reading, Muhammad is not the last of the prophets, but a witness to those prophets who came before him. What reactions have you noticed up until now? He doesn’t realise however that Luxenberg doesn’t deny these literal meanings at all. The Qur’an is therefore also called ‘the book of the cow’.

Chrishoph the 7 th century this was the lingua franca of the Middle East, besides Greek, that was mainly spoken in the Byzantine empire. Even his greatest critics admit he touches on a field of research that was touched on by others before and that deserves more attention. Sometimes he rereads entire phrases and comes up with a reading that is more closely related to what non-Muslims often consider ‘the sources of the Luxenbegg.

The Qur’an itself refers to it: When they were finished, and he had tied him down on the firewood. A German scholar of ancient languages takes a new look at the sacred book of Islam. Early Islamic linguists, and since the 19 th century also western scholars of Islam, have discovered loanwords in the Qur’an derived from various languages, mainly from Syriac.

Christoph Luxenberg – Wikipedia

It is part of the Unesco world heritage. But the reinterpretation isn’t done yet, because li-l-jabini ‘on the forehead’ also has its difficulties. It is to be hoped that such research will be done without any apologetic agenda or anti-Islamic sentiments in the background; and wouldn’t it be nice if the results would keep people from hijacking a plane and in good spirits throw themselves into an inferno.


When the Koran was composed, Arabic did not exist as a written language; thus it seemed evident to me that it was necessary to take into consideration, above all, Aramaic, which at the time, between the 4th and 7th centuries, was not only the language of written communication, but also the lingua franca of that area of Western Asia.

Promptly the sale of the issue was forbidden in Pakistan and Bangla Desh. Sandro Magister, “L’espresso”, via C. Archived from the original on A very charming example of the way these are dealt with is Q 5: While noticeable Syro-Aramaic influence on the language of the Quran is taken as undisputed in this work, Luxenberg’s thesis goes beyond mainstream scholarly consensus and was widely received with skepticism in reviews.

Furthermore, when the Qur’an was codified a script was used in which several consonants shared the same signs. That seems a bizarre detail. The occurrence of this kind of derivations indicates a much more complicated development of the Qur’an than Luxenberg supposes. Namely, in the framework of this study an examination of a series of hadith sayings of the Prophet has identified Aramaisms that had either been misinterpreted or were inexplicable from the point of view of Arabic.

Only 17 signs were used to write 28 consonants. The author of the most important book on the subject – a German professor of ancient Semitic and Arabic languages – preferred, out of prudence, to write under the pseudonym of Christoph Luxenberg.

Hence the Arabic reading of bi.

Mecca agrees with Macoraba as already indicated by Ptolemy. Their liturgical language was Syro-Aramaic.

But this explanation presupposes exactly what it tries to prove: This story is also known among Jews and Christians, althought the victim in their version is Isaac, the father of all Israelites.

No one can put it to Luxenberg that he doesn’t document his claims.

Hafsa’s collection now surfaced again and played a decisive role in estabishing this unifying text. This reading too requires some acrobatics in vocabulary, but Luxenberg succeeds in reinterpreting all 8 other passages in which the virgins feature, as well as the 3 passages that deal with the luxenberv youths in paradise Q It is however not a usual plural and it only occurs in the phrase hur ‘in.


But whether unbelievers shy away from the Qur’an ‘like asses from a lion’ or ‘from puxenberg lame donkey’ seems to make very little difference. Luxenberg’s main problem however is that his line of luxenbefg doesn’t follow the simple and strict method that he set out at the beginning of his book.

Luxenberg’s rereading is completed when he translates the preposition li- as ‘upon’, ‘on top of’: God let them sleep for years until the persecutions were over. Dutch archaeologist Richard Kroes [10] describes Luxenberg’s book in a review article as “almost unreadable, certainly for the layman.

What possibilities are there in the Lisan? During the first christopj of Islam many scholars studied its text, vocabulary, grammar, style and historical and biographical background in order to estabish how the Qur’an had to be understood.

Missionary, dilettante or visionary?

There are two forms of the word: It’s still unclear whether li- is now Hebrew, Syriac or Arabic. The addition of vowels later on resulted in the cjristoph qaswara.

The oldest known copy of the Qur’an so far belongs to this collection: Some critical remarks Arabic is a ‘defective’ script: He does indeed raise many questions that could be answered by other disciplines, but its not entirely cristoph to lucenberg this on Luxenberg.

It is an essential element of the Islamic faith that it was always with God and “descended” in its fullness to Mohammed at the moment of his call as a prophet, called the “night of destiny.

For more than a millennium Aramaic was the lingua franca in the entire Middle Eastern region before being gradually displaced by Arabic beginning in the 7th century.

The Quranic passage in surat an-Nur31 is traditionally translated as saying that women “should draw their veils over their bosoms” Christohp Yusuf Ali ‘s translationThe Holy Qur’an: Luxenberg’s analysis suggests that the prevalent Syro-Aramaic language up to the seventh century formed a stronger etymological basis for its meaning.

A Contribution to the Decoding of the Language of the Qur’an German editionEnglish translation [1] and several articles in anthologies about early Islam.