VII. The Koran Decrypted

The Koran decrypted

 

A. Introduction:

The discovery of Koranic manuscripts in Sana'a has shown that writing the Quran finally goes back to the days of the early Muslim Caliphs, contemporary and intimate Muhammad. The hypothesis of progressive writing of the Koran into two century was therefore abandoned in favor of a contemporary drawing of Muhammad.

The discovery of Arabic manuscripts dating back to the IES and IIES Hijri in sites like in Fustat, Sana'a or Cairo has confirmed that following the reform of writing leading to illegible manuscripts without diacritical marks, the old writings were systematically destroyed, burned, buried or put into pieces and stored in sealed to prevent soiling or trample verses containing the names of God or the Prophet. Legal manuscripts IIIrd prescribe indeed destroy religious manuscripts became indecipherable.

The discovery in sites like Cairo, Fustat or Sana'a Arabic manuscripts dating back to the first Hijri century overturned the thesis writing the Qur'an IIIrd at the time of the Umayyads. Above state of manuscript fragments found in Sana'a before restoration.




Manuscript of the Qur'an Hijazi at the University of Birmingham dated with carbon 14 as dating between 570 and 632, containing verses of the suras 18-20. plausibly the famous Codex Hafsa or personal manuscript of a Sahaba.

The analysis of 926 Korans discovered in Sana'a, including 56 Hijri date back to the IES has shown that the structure of the current consanantique Quran has remained stable since the oldest manuscripts, except for some minor differences among the estimated 30,000 lost fragments Quran, due to errors of scribes or secondary variants, having clearly escaped destruction marginal variations in Uthman ibn Affan.

In terms of the stability of the version voyellisée over time, however it is more difficult to to advance it. The redundant prose on some obscure passages refractory, resistant to traditional exegesis and arousing deep differences, appears to reflect the one-time removal of certain passages from their original design, probably due to semantic drift and evolution of language Arabic between the time of writing the Koran and the first comments yet known in their versions yet available.

selection criteria The canonical types recitation of verses based on: 1 / the reliability of the chain of scholars who orally memorized masters disciples until the reform of writing, 2. / compliance consanantique skeletal Uthman ibn Affan codex 3. / and called Qoraïche language, are not sufficient to remove the practical difficulty to reinforce the IIIrd Arabic as identical to the Koranic Arabic time of Muhammad. Indeed, it seems obvious that the Arabic time of the Prophet consisted of a motley linguistic family or exploded without homogeneous grammatical structure and whose only rule was in use. Koranic Arabic is the depository for its many original terms of Syriac, Hebrew and others. Koranic Arabic-was apparently in a liturgical Arab enriched not only words Syriac, Hebrew and others, but also made ​​use of inherited grammar sisters or neighbors of those languages. Tradition says the other repeatedly the difficulty of the companions of the Prophet to understand the meaning of certain terms emrpuntés to other languages ​​or dialects within another degree of terminological refinement. This is not without worry about the compliance criteria of Koranic Arabic Qoraïche in the idiom of the canonization recitations, which could at least lead to the remoteness of understanding the meaning covered by certain verses.

However, a major discovery of Michel Cuypers has shown that the Koran as it is currently known and which finally seems sometimes disjointed, see assembled some way pell mell, is all tied firmly stated. Indeed, reading the Koran on the basis of Semitic rhetoric proposed by Cuypers, found that not only the 114 chapters of the Quran were organized following thematic deep intrinsic symmetries, but that the order of Surahs respected even made multiple symmetries semantic and thematic on many levels. However, this effectively means that the Quran as we have it is ultimately very faithful to the original version, at least as a whole. This does however not enough to assert it is completely identical to the original, at least for the obscure passages mentioned above. This rereading of the Koran according Semitic rhetoric demonstrated scientific and unconvincing way that the Qur'an is actually very faithful to the original version including its finalized and voyelleisée Version: especially as the exegetes and scholars of the Muslim world completely unaware of this Missed structure of the Qur'an. On more than auant forced voyellisation suras from the codex consonant Uthman was also unattainable solely on the basis of consanantique skeleton stripped of diacritical marks, much less be imposed on a community of tens of millions of faithful have a version widely circulated and organizing their religious life for two centuries.

An example of thematic structure, the opening sura from Michel Cuypers:

- 1 In the name of God, the Most Gracious, the Merciful.

= 2 Praise be to God, Lord of the worlds,

- 3 the All-Merciful, the Compassionate.

= 4 Master / King of the Day of Judgment [iD D-Ī N]

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+ 5 You we worship

+ And Thee we ask. (- Ī n)

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- 6 G UIDE -we in the way right

- 7 the path of those whom You have bestowed ('alayhim)

= Not (ghayr) [those who] have incurred your anger ('alayhim)
= or (wa s at) of LOST [a D -D at ll Ī N].

"The center here is parallelism," You ", followed by two verbs belonging to the same semantic field, that of prayer, worship and ask God are the two basic forms of prayer.

But this center, as is in general the case of the centers, is hinged between the two units it connects: the first member ("You, we worship") refers to the above, which is a whole worship of God in some of his most beautiful names; the second ("You, we ask") announces the following, which is a request for prayer, a call for divine help.

These forms of symmetry (parallelisms chiasm, concentrism) can be found at various levels of the text, which must be carefully analyzed one after the other, beginning with the lower levels:

1. 1) members, which are phrases (verses 1, 2, 3, 4, 5a and b, 6, 7a, b, c: so there is not always correspondence between the rhetorical member and numbering of verses );
2. 2) segments include one, two or three members (= monostiques, couplets, tristiques); all segments of the Fatiha have two members (they are "bimembres").
3. 3) pieces count one, two or three segments (never more). In Fātiha, the two extremes pieces each have two segments, the central piece that does account. The symmetry of the text is thus better respected, it seems preferable to consider, with the majority of readings and commentators basmala as part of Fātiha, as the first member of the first bimember segment.
4. 4) the parties have a two or three pieces (never more). The entire Fātiha form only a part of three pieces. And so on, to higher levels that may, themselves, include more than three units.

The symmetries spot in the text by the composition of indices. They are mainly words or sets of words:

1. same: "God," repeated twice, as "the All-Merciful, the Compassionate," "You," "the way", "'alay-him."
2. synonyms "Lord" / "Master (King)." Both denials at the beginning of the last two members: ghayr / wa lā.
3. antithetical "guide" / "misguided"; "Those whom thou hast bestowed" / "who have incurred your wrath."
4. homonyms or paronyms (= almost homonyms): there is not, in Fātiha. But there are many assonance games in the Qur'an, which may have a rhetorical meaning, as here, at the end of the two end pieces "(Day of) Judgment" (4) / "misguided" (7c), iD -DIN / a D-Dallin (dental redoubled even rhyme in). "The Semitic rhetoric in the Qur'an"
5. These rhetorical clues appear, as can be seen in well-defined places:

• either at the beginning and end of a textual unit, to define "guide us" / "astray" are both ends of the last piece;
• either at the beginning of two textual units related symmetry: "You," the beginning of the two parallel members of the center; ghayr / wa thence in the beginning of the two parallel members of the last segment;
• or at the end: 'alay-him at the end of the two central member of the chiasm third piece (7a and b); assonance iD-DIN / aD-DāllĪN at the end of the two end pieces; each of its ends with three pieces rhyme in.
• Either at the end of a text and the beginning of a following to create a link between them (what biblical scholars call "words-hooks"): "the way" in the end member 6 and earlier Member of 7a. [1] "

B. Analysis of Critical Historico stories of the Patriarchs:

Now analyze the question of approaching next Koran archeology and historical criticism. We will return on several points raised in the critical study of the Koran. In subsequent articles, we will highlight the existence of archaisms in the Qur'an about the biblical patriarchs and fundamental stories, and support the Masoretic version of the Bible possessed retouching and scholarly babylobnienne and Hellenistic influences subsequent to the Leak Levites clans in the Arabian Peninsula; ensure that the Cohanim of Yathrib had a previous version of the Torah into exile in Babylonia.

Despite that the Qur'an was written many centuries after the oldest biblical manuscripts, it appears custodian of fundamental archaisms is explained by midrashim original Cohanim of Yathrib contemporaries of Muhammad, appointed isrâiliyyât in Islamic literature [2]. We will deal with the issue of deciphering these archaisms in terms of archeology in our critical study of the Koran and expose our minimalist thesis on the historicity of Abraham in the following articles.

B-1. The Koranic version of the story of Adam:

The Qur'an presents two versions tangled on the creation of Adam. One described the creation of the founding couple from reproductive fluid (9:30 p.m.) - (75: 36-38) - (76: 2) -etc, while the other version describes a creation out of. as clay pottery (3:26 p.m.). Both versions in three overlapping passages that seem to suggest a fall to Earth by a rebirth through its nephesh (39: 6) - (23: 12-16). The Qur'an thus has two distinct versions collusionant about a metempsychosis Adam during its fall to Earth, as is found in the Gnostic and kabalistique Jewish literature. [3] It is conceivable that a Guilgoulei haneshamot ( Heb. גלגול הנשמות, litt. "cycle of souls") is taken as the nature of Adam's fall from Paradise in the Qur'an.

"In Shaar HaGilgulim, explained that Adam had a universal soul, neshamah Klalit, which included all aspects of creation; each individual angel, each animal, etc., gave a part of its essence to Adam, so that as a thumbnail creation, it is connected to its entirety, and either raise or lower it. His soul also included all the souls of mankind in a higher unity. That is why action on its part could have a powerful effect. After he ate from the Tree of Knowledge of Good and Evil, his soul fragmenta thousands of thousands of sparks that became embodied in every human being who ever was born and alive. The main task of these souls are sparks to perform tikkun Adam had to accomplish alone. "(Kabbalah online source v4, Gabri-el, February 10, 2007)"




O mankind! Fear your Lord Who created you from a single soul and created therefrom his wife, and from them twain has spread (on earth) a lot of men and women. "(Cor. 4 : 1)

Surat Noah also formally supports an evolutionary version of spontaneous generation; (71: 12-17) "What do you not hope in the magnanimity of the Lord, so that you have trained in phases? Have you not seen how he created seven heavens How he? has placed the moon as a light and the sun as a light? Do it did not make you grow from the earth like plants. "

Noah sura of the Koran, explicitly mentions an
evolutionary and spontaneous emergence of man. The word تطور made ​​in phases is precisely that used in modern Arabic for biological evolution.

B-2. The version of Noah's story:

Biblical version, as we have already mentioned, borrowed details to the Babylonian version of the flood. [4] The Qur'an presents a much more archaic and simple version. Thus, the Qur'an ignores notions Ark and the Flood (heṭûl). It is about a flood (Tufan) and a simple craft (Fulk) - (safînah.)

Made of trunks and packing (54:12) The Quran does not mention the other nor the level of flood, or the number of charged species, nor the duration of the flood. Tabari already included a local flood involving only the tribe of Noah (10:73). [5] Furthermore, the Qur'an differs from the Biblical version by what he mentions oral preservation of the memory of the flood: "To -du Déluge- to make a reminder that every faithful ear canned. "(69:12) reducing it to the status of a universal ancestral memory. Similarly, the Qur'an differs from the Judeo-Christian version known, in an original way, and does not speak to load all species by September and is commanded Noah to accept the animals swam routing to raft not pairs of two and not go assemble them and bring them to the boat. So he will not seek animals but accepts them in pairs (11:27 p.m.). Thus, when the rising waters, the drifting raft and Noah is said to see one of her children and asked her to rise, but a wave intervenes and drowning (11: 42-43). The stories of old Noah accepting or reffusant show hosts on his boat.

Flood of concepts (hetûl) and are ignored Ark of the Koran, which mentions a flood (Tufan) and an ordinary boat (Fulk) (safînah).

B-3. A memory preserved by the faithful ears:

The Quran mentioned the story of Noah as a universal memory, perpetuated by faithful ears. Whatever described as a violent flood, the Koran does not flood a universal cataclysm. However, the survivors are cited as universal human ancestors. According to genetics, the most recent common ancestor dates back to 142,000 BC. However, this time corresponds to the end of the Riss glaciation, and was to be marked by the inevitable flooding. Moreover, the discovery in Crete cut stone reflects the high seas capacity of men at that time. Based on these objective data, it appears that among the human population from the time of coalescence corresponding to the end the Riss glaciation, at least some have been flood witnesses, some who had to use navigation means they had. However, this means that the current men inevitably descend from a group of men who survived a flood by means of navigation there are around 130,000 years. Because-according to genetics, all men that existed before the second millennium BC are the ancestors of every modern man unless their lineages have become extinct. Thus, it is mathematically acquired mankind to a common ancestor at the time of genetic coalescence between all mankind, who lived and survived a flood by means of navigation. This is a minimalist story of Noah's thesis.

The global human population remained very low until the invention of writing. Thus, cosmogonies and myths set by writing demonstrates an original common origin.




Above we see the global rise in temperature corresponds to the Riss glacial to 135,000 BC. Date back most recent common ancestor.

The universality of such a narrative was identified on every continent, with endemic variations that can be recognized as an authentic souvenir. It appears that the universality of the story drécites survivors of a great flood statement on every continent, seems to go back to a true story experienced in the past by an aboriginal group and between 140,000 BC - 2,000 BCBC and perpetuated to our time. Knowing that every man and woman going back more than two thousand years BC is a common ancestor to all present humanity according to population genetics.



B-4. The bouillissant oven:

(Cor 11.40.): "حتى إذا جاء أمرنا وفار التنور قلنا احمل فيها من كل زوجين اثنين وأهلك إلا من سبق عليه القول ومن آمن وما آمن معه إلا قليل"

The hypothesis of a memory dating back to the disaster Tobba (73,000 ± 4,000 years BP) seems plausible or older. The memory of a very violent eruption seems to be suggested in the Koranic version of the story.

Above the cave python Botswana which has been identified the oldest attested religious ritual of humanity, dating back to 70,000 years BP.

B-5 The Koran, a source of information prémassorétiques:

In subsequent articles, we will see that the Quran contains archaisms reflecting endemic lessons Cohanim of Yathrib and confront archeology.

We will see that archeology and enable critical-historical narratives unprecedented confrontation with the achievements of the Koran refutable, and will support the Quran holds earlier accounts into exile in Babylon. For now, let us pause to stories of Adam and Noah.


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[1] Strh 20 (15.06.2005) Michel C UYPERS IDEO (Dominican Institute for Oriental Studies), Cairo Semitic rhetoric in the Qur'an. Sura 1, al-F at tih has, and Sura 96, al-'Alaq.

[2] David Sidersky, The origins of Muslim legends in the Koran and in the lives of prophets, Geuthner, Paris, 1933. [3 ] Sha'a Ha'Gilgulim. [4] Epic Giglgamesh. [5] Tabari, Tarih.

 [6] Jean-Michel Thibaux, to understand Ancient Egypt, ed. Pocket No. 10188 in 1997.