Presentation
There is many works dealing the Quran, but there is not, at this day, a complete semantico-historical study of the Quran. The works, truly scientifics, founded on modern sciences such as philology, the linguistic and the historical semantic, performed for researchers who do not speak the ancient liturgical Arabic language, or who do not control his linguistic characteristics, are rare and fragmentary.
This essay explores a philological approach, and investigates over the meaning of the Quranic verses related to cosmogony, his allusions to nature and to historical facts, such as they were seized in the semantics of the Arabs in the time of his writing. The author systematically analyzes the Quran, which he restores the original meaning, by a critical and semantico-historical study, toward his own context. For this, a revision of the texts in their own medieval linguistic and their cultural basin is operated in the background, according to post-Saussurian linguistics approach, and regarding the modern historico-critical rigor, in accordance with the semantic parameters neglected in classical or modern translations of the Quran such as synchrony, diachrony, after a distributional analysis of meanings and semantic fields to rethink the Quran contextually like an Arab in the time of its composition. All verses are not discussed here but only those related to existential notions following the perception of nature or cosmogony in the Qur'an.
The Quran is traditionally accepted such as based on Uthman's codex. The discovery on Sana'a of 926 quranic manuscript -with fifty of them dated in laboratory, on the first half of the first hijri century-, showed that the consonants of the existing Quran stays true at the original version and is fully confirmed by all the manuscripts found in Sanaa except from a few tens of marginal differences attributable to errors of scribes or secondary variants that escaped at the standardization under Uthman's consanantical canonic codex. This major discovery led to abandon the multisourcée and progressive thesis on the Qur'an centuries supported by Günter Lulling, developed by Christoph Luxenberg and recovery including Claude Gilliot, whatever the finalization of Arabic script nevertheless took it, several centuries. It is not verifiable that the final form under his voyellisée form or not is also fully faithful to the original versions. Nevertheless, the approach of the Qur'an according to Semitic rhetoric Michel Cuypers showed rebuttable way that the Quran follows a systematic rhetoric organization with many rigorous thematic symmetries in each sura, but also between cross suras following the traditional chronological organization plan full body, thereby excluding the hypothesis of a voyellisation forced to IX e S on the basis of the original consonant media (rasm). Nevertheless remain some obscure verses dividing scholars and linguists, probably due to semantic drift literary Arabic since the primitive liturgical Arabic of the Quran. The track of a historical and philological semantic reading based on a decryption testing deemed obscure verses in Syro-Aramaic in order to give an intelligible meaning remains a very interesting track. And a truly scientific study full scientific purpose of the Qur'an still does not exist.
The Quran contains 321,585 letters (rasm only). 77,389 compound words from 1726 roots. The original Arabic text in whole make 604 pages according to the classical Arabic traditional paging. The original manuscript represents thirty three phonemes and seven vowels according to the idioms's variancies and 28 consonants, also vocalized by fluctuating ways) by means of 13 graphic symbols, varying as a function of their positions in the compound words. The original manuscript had neither punctuation nor vowel or consonants which were not yet differentiated by diacritical points and lines, the number of verses (ayat) varies among different readings between 6,000 and 7,000. It is estimated that there are around 30,000 variants of verses consisting on differences in reading, in writing, concerning the vowels segmentation proposals, synonyms, etc. Although the significance of these variants is never very far from a central idea. The current Quran has 114 chapters (suras). The tradition divides the Qur'an into 7 parts respectively (manzil), 30 parts (juz) and 60 parts (hizb) that are based on a count of consonants subdividing the Quran to a weekly ritual reading, monthly or bimonthly.
Unlike at the biblical style extensively using of midrashic and much types of allegories, the Quran is on a literary style very simple and straightforward, going straight to the heart of the matter. Although it is not devoid of figures of styles and special rhetorical formulations in places. Useless to look for dates, names data or long lists of genealogies. No need to seek rebuttable anachronisms. The subtle blend of the ideas presented along the banned book well in practice the ability to detect contradictions, each seeming contradiction can be very easily and with an almost spontaneous flexibility, understood everything else - the author of the Qur'an is to Conversely the unique Bible writers. The polysemous leading to opportunities for semantic-cognitive understandings that are verified as valid literary respectively being almost exponential. Throughout the reading, readers will realize that many passages join the old beliefs similar to what is narrated in the Qur'an, very intuitive descriptions and seductive in their simplicity an Arabic-speaking reader. The inspiration and intuition, as they are without lengthy verbiage often lead to relevant and reliable conclusions. Many Muslim thinkers have skillfully used this feature of the Quran to present things with eloquence and simple way, to seek scientific evidence of a divine origin of the Quran. Whereas if a miracle should look for what might be in this very simple style of a surprising way to present things so basic and intuitive way, it becomes almost useless to look for errors.
This simplicity of the Quran - Book founder of the Muslim world - has, it seems, saved the Muslim world numerous conflicts with science - despite the reluctance and objections from some conservative theologians closed to progress - often allowing thinkers to develop Science and philosophies compatible with flexible style of the Qur'an, where several other civilizations struggled to reconcile religion with the secular sciences and experimental compared to their scriptures. This particular flexibility of the sacred book of Islam and tolerance in general to the peoples of books - Jews, but also Christians, Zoroastrians, Buddhists and Hindus - has allowed the Muslim world to develop one of the richest civilizations materials science we still reap much fruit in the modern world in this new century. Scientific and linguistic work of the Quran will undoubtedly stand out pseudo-scientific apologetic readings concordistes as the systematic rejection and no real argument no true objectivity of this feature of the Quran noted in their anti-concordistes critics generally also remote from academic world held him, rather dividing these two terminals. This scientific test reading of the original meaning of the verses as it must be understood by Muhammad's contemporaries allow readers to compare the Qur'an with the organized way of scientific data. At least from translations of tests based on traditional liturgical approaches and philological replay also faces the sisters ancient languages and writings produced in all these languages.
Semitic Hathor of Sinai, a testimony that the Semitic peoples of Sinai writes proto-Hebrew worshiped Hathor at the ramesid period.
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Introduction
The Quran is the sacred book now around one billion three hundred million people in the beginning of the twenty-first century. Various books dealing with the book exist from the time of its writing that generate a large multi-disciplinary emulation among many researchers it interesting. Why have we started this new semantic and lexical and historical-critical work of the Quran ?
Many thinkers have sought to compare spontaneous correlations between the Quran and some modern theories. Y describing a supernatural miracle inexplicable. Others logically rejected such an argument indicating a lack of scientific demarcation and incompatible with a neutral approach. As we addressing the issue, we wanted to understand what was happening. We had to start from scratch and make a real dissecting of the book of rigorous and scientific way.
To understand how to make an objective critique of the Quran, it is first necessary to examine the drafting history and Qur'anic exegesis. Our study is organized around the original meaning based on the philological approach as well as the Arabic language was h has used contemporary default grip point for many modern translations extension tests crossed between them and inspired Medieval Muslim exegetes.
History on the design, conservation and reading the Quran:
Reciting and compilation of the Qur'an according to Muslim tradition:
According to Muslim tradition, in the beginning, the Quran was dictated by Muhammad gradually (27.106 Cor.), And the faithful present then knew the circumstances in which the verses were dictated. These same naturally mastered the Arabic language and the semantics of the language, they mastered the meaning, clear:, (Cor 19.97.) (26.192-195 Cor.). Parfoi s, Muhammad gave them on top of that some additional explanations of verses: (Cor 10.39.).
The Quran was memorized: (Cor 33.34.) And transcribed on various types of media: (. Cor 25.5) & (. Cor 98.2), was compiled entirely under the Caliphate of Abu Bakr (between H. 11 and 13) and retains at the Caliph, to be later confirmed by a second compilation verification under the Caliphate of Uthman bin Affan (H-25), the third Caliph, to be multiplied - tells us the tradition Muslim - in eight copies distributed in the major Muslim cities of that time, in order to be accessible to the population since this reference codex. Analysis of Sana'a manuscripts seems testify according to many experts that the rasm consonant of the current Qur'an is true to the official version available in the first half of the first century Hijri, the first Caliphs.
The Quran was memorized: (Cor 33.34.) And transcribed on various types of media: (. Cor 25.5) & (. Cor 98.2), was compiled entirely under the Caliphate of Abu Bakr (between H. 11 and 13) and retains at the Caliph, to be later confirmed by a second compilation verification under the Caliphate of Uthman bin Affan (H-25), the third Caliph, to be multiplied - tells us the tradition Muslim - in eight copies distributed in the major Muslim cities of that time, in order to be accessible to the population since this reference codex. Analysis of Sana'a manuscripts seems testify according to many experts that the rasm consonant of the current Qur'an is true to the official version available in the first half of the first century Hijri, the first Caliphs.
The methods of Qur'anic exegesis :
In terms of exegesis of the Qur'an, it would appear that the teachings of the Prophet were carefully stored or held-apparently on separate media from those verses from the Quran - after authorization from writing it seems to Muhammad - in order to avoid the risk of distorting the Quran. Also according to tradition, the hadiths were already written by some companions of the Prophet which Abu Hurayrah - on piles of leaves in a box - Ali - several hadiths in the sheath of his sword -el Bukhari- Amr ibn el As - some hadiths on rolls - etc. We will make some explanation about the Hadith Studies at the end of our study, because the historical-philological and critical study of the Quran through the confrontation of the Quran to those reported in the literature medieval classics. Lessons that so we also used in our current study analyzed verses about here to have them in their own context, these writings there is at least historically close to the semantic-historical. However, the oldest manuscripts hadith and exegeses are much older than the supposed dates of their newsrooms. Thus the oldest Jami'ul-Sahih Bukhari manuscript dates back to the XII E S.
After the death of the Prophet, his followers (known companions), as the second generation, he followed the same method that seems alive it in the apprehension and understanding of the meaning of the verses - the use of allegories being almost entirely absent from the comments and Tabari in his' Jâmi'ul Bayan fî tafsîr'il Qur'an a result of any natural harshness of the Bedouin thought, historic home of the Arabic language -; But some are apparently already added the beliefs of the time: the earth is flat, lined sea and the sky is a dome, sometimes presented as an Arab belief but probably an Aristotelian influences postcoranique), Judeo-Christian (the narrative of a stranger telling Christian that it would be another person who was crucified, not Jesus, narrated from Ibn Abbas) or Sumerian (the tale of Gilgamesh to the story of Moses Sura XVIII entitled the cave, quoted by tabi i called Nouf el Bakali, which contravenes the prophetic explanations reported in the famous' al-Jami 'us-sahîh of al-Bukhari' -see below). But most often, the companions cited the circumstances of the revelation of certain verses or explanations of Muhammad; otherwise they interpreted the verses by substituting synonyms to certain words in elucidating the meaning of the verses to make them grasp those interrogators as they understood it. It seems obvious that an interaction has occurred between the finalization of variants (qira'ah) of the Qur'an and hadith, maybe sometimes in both directions? Hence the importance to focus on the tradition to decrypt the original meaning of certain passages of the Quran.
The science of exegesis in the heart of the science of hadith:
During the first two centuries, it would seem that the teachings of Muhammad and his companions had been compiled without sorting or distinction in named works Sunnan and then Musnad, but with the quote before the hadith, but not systematically, to the chain of transmitters so that it is possible to identify each source, since hackers have begun to invent hadiths. The wealth of variants Hadith of Sunan testifies in any case clearly the bias of thousands of hadiths to support this or that paleo-Islamic cult.
Two classic hadith books among the most influential historically :
1 / The famous Muwatta of Imam Malik (H. 93-179) is one of the more ancient hadith books currently available in some variants; it contains 1.720 hadiths 600 thereof already contain a complete transmission chain 300 comprises an incomplete chain and the rest consists of the words of Muhammad. 70 hadith of Muwatta are considered low by Muslim analysts investigations independently of any external criticism. Meanwhile, hadith scholars already working to develop more or less severe rules for the admission of a hadith as being healthy and acceptable and emitted criticisms of hadiths according to these criteria in exegeses hadith books named charhs. Critics they incorporated the same books of hadith in manuscripts-see infra, end of work on this.
2 / al-Bukhari (194-256 H.) establish, meanwhile, a meticulous sorting of the most essential words of Muhammad and that would be verified based according to their transmission reliability and based on rapporteurs, rejecting his work hadiths that did not meet the criteria of reliabilities and developed by his predecessors, and to extremes of him for the time. This will hold even his masterpiece, his famous al-Jami 'us-sahîh, ingeniously: by chapter; and will establish, for the first time he appears, a separate chapter dealing hadith concerning the Quran. This chapter Qur'an tafsir-ul can be considered one of the ancestors of the written Quranic exegesis called tafsir Arabic. The author could well written an exegesis of the Quran that if she really existed is unfortunately lost (or it is plausible that this reference refers to the chapter dedicated to this theme in his work mistress aforementioned).
The Sahih of al-Bukhari is regarded by Sunni Muslims as the most reliable book after the Qur'an because the criteria imposed by this columnist to accept a hadith were extremely hard and because its sources are known and all-t seems it verifiable. Each link in the chain of reporters being known and listed in dedicated literature. Nevertheless, from a standpoint of historical criticism this method is largely insufficient to say that the hadiths are necessarily authentic and authenticated, the fact to establish the origin of information saying nothing too strict on what the text may have suffered along the way, according to the understanding of the various links in the chain of transmission, and the distortion of the meaning of hadiths on this path, changes in hadith being called a fact testifying to the remoteness of the potential original meaning of the exact words of the Prophet.
The exegesis of the Quran finally separated from the hadith books in specialized books:
Later, it seems that scholars following this original method finally were developing specialized exegesis, outside of books on hadith itself, now specifically dealing with explanations of verses by the Prophet and his companions, as well as beliefs their times, and occasionally personal opinion. The verses were sometimes well studied in the shadow of weak hadiths even unfounded even among renowned scholars. Mastering the science of hadith is not enforced regarding the exegesis of the Qur'an.
The sources suggest other exegetes it being past, but the historian and scholar ibn Jarir al-Tabari (216-301 H.) is the author of the major work of the earliest exegesis we have yet. At least one version of his original work, probably retouched, and failing an original manuscript. The exegesis of Tabari, rather developed, traces the main lines of what is already in Qur'anic exegesis version of exegesis as it reached us. It seems, indeed well, that he therefore had preexisting her other works probably much less sophisticated in this area, but now extinct, of which mention is made in medieval classics?
Since we find in the books of the Ptolemaic exegetical explanations, Judeo-Christian popular beliefs, myths and pagan Arab individual or specific approaches to certain currents of thought tend to mystical, philosophical, scholastic, and others. And that in most exegesis we have. Including among the giants of Qur'anic exegesis which even al-Tabari (216-301 H.), ibn Kathir (twelfth century) or Qurtubi (H.? 585-671) are not totally excluded.
The modern approach to the corpus of the Qur'an according to contemporary scientific rigor:
If then the elders introduced foreign beliefs in their exegeses by adding secular explanations, can we do a contemporary criticism based on hadiths and we based this time on more recent knowledge purifying verses subsequent interpretations Muhammad philologically to re-contextualize the Quran according to modern methods and semantic-cognitive?
In fact, the Qur'an is typically studied in several basic methods: Arabic - there are scholars who have studied the Quran as the linguistic study as al-Jalalayn - the circumstances of revelation - an- asbāb nuzul - following comments by the tradition of the Prophet and comparing verses with each other - tafsîl - or by personal exemplification - see below if the verse (Cor LV: 7-8.). Muhammad's companions would have applied each method. More original studies such as Maurice Glotton on grammatical and lexical approach of the Qur'an are of great help in our scientific criticism of the text of the Quran.
Fahrûddin er-Razi (544-606 H.) is one of the early exegetes who made a rational study of the Quran in the twelfth century. As for us, we propose to criticize the content of the Qur'an according to language; as we compare the meaning of texts with palaeography, archeology,., in the case of historical fact, according to scientific observation in the laboratory if it is still current events, etc. . We do not tackle here the verses relating to the fields of jurisprudence, ethics, doctrine (belief in the qualities of God, the nature of the revelations, etc.)., That are outside the domain of the positive sciences. So our explanations consider the literal meaning of the text as it was to be understood by contemporaries of the Prophet, even if they are sometimes naturally in contradiction with earlier explanations based on older beliefs, subsequent to Muhammad. Let us remember the words of Malik ibn Anas (H. 93-179), which, speaking of Muhammad lying in his grave says: "The word of a person may be taken or rejected, except those of one who lies here. ". Our Muslim friends we therefore do not rigorous disregard explanations of Muslim commentators when they are not reinforced by the advanced philological criticism. It is not the object of our study. We repeat, this is not a work of theology, but a strictly positive reading.
This study aims to expose exhaustively all topics dealt with in the verses of the Quran that allowed a positive review in the order of their situation in the holy book, and ensures state in a relatively simple and accessible the Modern scientific approach regarding each topic considered throughout our reading of the Quran. We will strive to contextualize the verses according to comments attributed to Muhammad by taking into account the context of each verse generally accepted as ancient commentators like Tabari and Ibn Kathir. This critical study is a contemporary confrontation content Quranic verses and areas that are addressed with scientific and accurate achievements of our age. Compare severely criticized by some intellectuals, but actually allows the voluptuous simplicity so intuitive of the holy book, without this being at all a miracle sign, but may be a consequence due to the simplicity and even the harshness of the corpus text, and sometimes it's true intuition confusing in the prophet.
We have organized our work into four parts: astronomy, geology, biology and chronology, so to make these fundamental areas - which are the most widely relevant in our modern reinterpretation of the Quran - easier to understand. Insist again on the fact that what qu'abordant existential topics related to astronomy, geology or other, the Quran is not a scientific textbook. Since these sciences have emerged and were developed much later. We wanted to emphasize the stylistic feature, rhetoric and rational of the Qur'an, and make a scientific review of the book on aspects dealing with existential issues such as Quranic cosmogony descriptions the nature or the stories of the ancients, that allowed to criticize chacunes these modern branches of experimental science, and mentioned this say about scientific data that were obtained positively. So evaluate one hand from the validity of some approaches concordistes rebuttable way, and to emphasize further that the tendency to want to deny everything block is also an anti-historical wrong approach.
We have also established schedules a glossary to facilitate understanding of this study and added to bibliography for those who wish to check out some of our written sources in the areas addressed here or wish to further deepen their knowledge in the fields treated here. We have also marked by special teams of researchers and the universities concerned when we mentioned scientific data less known outside academic circles, instead to refer to the sources of refereed publications. Thus allowing everyone to check the information without having to purchase items often difficult to access but nevertheless mentioned in scientific journals less prestigious extension often available on the web. One of the guiding philosophies of this essay is the free movement of knowledge.
There is not so far a complete philological study of academic scientific goal of the Quran. The language of original wording of the Quran being a mixture of Arabic dialects derived from a vast language exchange with competing languages both by trade than by the Christian preachers who spoke the Syro-Aramaic language which seems to have strongly influenced the Quranic liturgical literature Islamic and primitive. Néanmois it remains a fact that without grammar, without a dictionary contemporaries to the Qur'an, a paleographic and philological study of the Quran is still a very large project. References to the pages of the Qur'an quoted in the study refer to French language translation by Muhammad Hamidullah who seemed to be the most appropriate having favored the widely accepted by scholars order. As for the translation of the verses quoted here we took as a basis the old translations (French, but also Turkish, English or German) and have also made several corrections when lack accurate knowledge sometimes induce translators to depart the original meaning of the verses in Arabic language in the original text. We considered other translations, but do not burden the desired study by redundant repetitions, the sense being used closest to the understanding of ancient Arab commentators. The work of Maurice Glotton on grammatical and lexical approach the Qur'an has been of invaluable assistance in terminology search expression in French extracts used in the introduction to the themes and paragraphs. We will report systematically few verses we have revisited and the necessary explanations.
In fact, the Qur'an is typically studied in several basic methods: Arabic - there are scholars who have studied the Quran as the linguistic study as al-Jalalayn - the circumstances of revelation - an- asbāb nuzul - following comments by the tradition of the Prophet and comparing verses with each other - tafsîl - or by personal exemplification - see below if the verse (Cor LV: 7-8.). Muhammad's companions would have applied each method. More original studies such as Maurice Glotton on grammatical and lexical approach of the Qur'an are of great help in our scientific criticism of the text of the Quran.
Fahrûddin er-Razi (544-606 H.) is one of the early exegetes who made a rational study of the Quran in the twelfth century. As for us, we propose to criticize the content of the Qur'an according to language; as we compare the meaning of texts with palaeography, archeology,., in the case of historical fact, according to scientific observation in the laboratory if it is still current events, etc. . We do not tackle here the verses relating to the fields of jurisprudence, ethics, doctrine (belief in the qualities of God, the nature of the revelations, etc.)., That are outside the domain of the positive sciences. So our explanations consider the literal meaning of the text as it was to be understood by contemporaries of the Prophet, even if they are sometimes naturally in contradiction with earlier explanations based on older beliefs, subsequent to Muhammad. Let us remember the words of Malik ibn Anas (H. 93-179), which, speaking of Muhammad lying in his grave says: "The word of a person may be taken or rejected, except those of one who lies here. ". Our Muslim friends we therefore do not rigorous disregard explanations of Muslim commentators when they are not reinforced by the advanced philological criticism. It is not the object of our study. We repeat, this is not a work of theology, but a strictly positive reading.
This study aims to expose exhaustively all topics dealt with in the verses of the Quran that allowed a positive review in the order of their situation in the holy book, and ensures state in a relatively simple and accessible the Modern scientific approach regarding each topic considered throughout our reading of the Quran. We will strive to contextualize the verses according to comments attributed to Muhammad by taking into account the context of each verse generally accepted as ancient commentators like Tabari and Ibn Kathir. This critical study is a contemporary confrontation content Quranic verses and areas that are addressed with scientific and accurate achievements of our age. Compare severely criticized by some intellectuals, but actually allows the voluptuous simplicity so intuitive of the holy book, without this being at all a miracle sign, but may be a consequence due to the simplicity and even the harshness of the corpus text, and sometimes it's true intuition confusing in the prophet.
We have organized our work into four parts: astronomy, geology, biology and chronology, so to make these fundamental areas - which are the most widely relevant in our modern reinterpretation of the Quran - easier to understand. Insist again on the fact that what qu'abordant existential topics related to astronomy, geology or other, the Quran is not a scientific textbook. Since these sciences have emerged and were developed much later. We wanted to emphasize the stylistic feature, rhetoric and rational of the Qur'an, and make a scientific review of the book on aspects dealing with existential issues such as Quranic cosmogony descriptions the nature or the stories of the ancients, that allowed to criticize chacunes these modern branches of experimental science, and mentioned this say about scientific data that were obtained positively. So evaluate one hand from the validity of some approaches concordistes rebuttable way, and to emphasize further that the tendency to want to deny everything block is also an anti-historical wrong approach.
We have also established schedules a glossary to facilitate understanding of this study and added to bibliography for those who wish to check out some of our written sources in the areas addressed here or wish to further deepen their knowledge in the fields treated here. We have also marked by special teams of researchers and the universities concerned when we mentioned scientific data less known outside academic circles, instead to refer to the sources of refereed publications. Thus allowing everyone to check the information without having to purchase items often difficult to access but nevertheless mentioned in scientific journals less prestigious extension often available on the web. One of the guiding philosophies of this essay is the free movement of knowledge.
There is not so far a complete philological study of academic scientific goal of the Quran. The language of original wording of the Quran being a mixture of Arabic dialects derived from a vast language exchange with competing languages both by trade than by the Christian preachers who spoke the Syro-Aramaic language which seems to have strongly influenced the Quranic liturgical literature Islamic and primitive. Néanmois it remains a fact that without grammar, without a dictionary contemporaries to the Qur'an, a paleographic and philological study of the Quran is still a very large project. References to the pages of the Qur'an quoted in the study refer to French language translation by Muhammad Hamidullah who seemed to be the most appropriate having favored the widely accepted by scholars order. As for the translation of the verses quoted here we took as a basis the old translations (French, but also Turkish, English or German) and have also made several corrections when lack accurate knowledge sometimes induce translators to depart the original meaning of the verses in Arabic language in the original text. We considered other translations, but do not burden the desired study by redundant repetitions, the sense being used closest to the understanding of ancient Arab commentators. The work of Maurice Glotton on grammatical and lexical approach the Qur'an has been of invaluable assistance in terminology search expression in French extracts used in the introduction to the themes and paragraphs. We will report systematically few verses we have revisited and the necessary explanations.
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