Die Syro-Aramäische Lesart des Koran [Christoph Luxenberg] on * FREE* shipping on qualifying offers. In German. 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. Simon Hopkins, Review Of “Christoph Luxenberg”, Die Syro-aramaiche Lesart Des Koran [i.e., “The Syro-Aramaic Reading Of The Qur’an..].
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A Contribution to the Decoding of the Language of the Qur’an German editionEnglish translation  and several articles in anthologies about early Islam. His book The Syro-Aramaic Reading of the Koran asserted that the language of the early compositions of the Quran was not exclusively Arabic, as assumed by the classical commentators, but rather is rooted in the Syriac language of the 7th century Meccan tribe of the Quraysh chistoph, which is associated in the early histories with the founding of the religion of Islam.
Luxenberg’s luxenbfrg is that the Syriac language, which was prevalent throughout the Middle East during the early period luxnberg Islam, and was the language of culture and Christian liturgy, had a profound influence on the scriptural composition and meaning of the contents of the Quran.
The Virgins and the Grapes: the Christian Origins of the Koran
According to Islamic tradition, the Koran dates back to the 7th centurywhile the first examples of Arabic literature in the full sense of the phrase are found only two centuries later, at the time of the ‘Biography of the Prophet’; that is, of the life of Mohammed as written by Ibn Hishamwho died in We may thus establish that post-Koranic Arabic literature developed by degrees, in the period following the work of al-Khalil bin Ahmadwho died inthe founder of Arabic lexicography kitab al-aynand of Sibawayhwho died into whom the grammar of classical Arabic is due.
Now, if we assume that the composition of the Koran was brought to an end in the year of the Prophet Mohammed’s death, inwe find before us an interval of years, during which there is no trace of Arabic literature worthy of note.
At that time, there were no Arab schools—except, perhaps, for the Christian centers of al-Anbar and al-Hirain southern Mesopotamiaor what is now Iraq. The Arabs of that region had been Christianized and syroaramische by Syrian Christians. Their liturgical language was Syro-Aramaic. And this was the vehicle of their culture, and more generally the language of written communication.
Beginning in the third century, the Syrian Christians did not limit themselves to bringing their evangelical mission to nearby countries, like Armenia or Persia. They pressed on toward distant territories, all the way to the borders of China and the western coast of Indiain addition to the kesart Arabian peninsula all the way to Yemen and Ethiopia.
It is thus rather probable that, in order to proclaim the Christian message to the Arabic peoples, they would have used among others the language of the Bedouinsor Arabic. In order to spread the Gospelthey necessarily made use of a mishmash of languages.
But in an era in which Arabic was just an assembly of oesart and had no written form, the missionaries had no choice but to resort to their own literary language and their own culture; that is, to Syro-Aramaic. The result syro-aramisce that the language of the Koran klran born as a written Arabic language, but one of Arab-Aramaic derivation. The pseudonym “Christoph Luxenberg” may be a play upon the name of Georg Christoph Lichtenbergthe “destroyer of myths,”  since Lux Latin translates as Licht German.
The real identity of the person behind the pseudonym remains unknown. The most widely circulated version    claims that he is a German scholar of Semitic languages.
Dutch archaeologist Richard Kroes  describes Luxenberg’s book in a review article as “almost unreadable, certainly lesarh the layman.
A good working knowledge of German, Arabic and Syriac is indispensable to be able to assess the book. Even his greatest critics admit he touches on a field of research cbristoph was touched on by others before and that deserves more attention. However, this needs to be done with chtistoph strictly scientific approach. In fact, his investigations should be done again, taking into account all the scholarly work that Luxenberg doesn’t seem to know.
Luxenberg, a scholar of ancient Semitic languagesargues that the Koran has been misread and mistranslated for centuries. His work, based on the earliest copies of the Koran, maintains that parts of Islam’s holy book are derived from pre-existing Christian Aramaic texts that were misinterpreted chrisgoph later Islamic scholars who prepared the editions of the Koran commonly read today. So, for example, the virgins who are supposedly awaiting good Islamic martyrs as their reward in paradise are in reality “white raisins” of crystal clarity rather than fair maidens.
Review of Ch. Luxenberg, ‘Die Syro-Aramäische Lesart des Qur’an’
The famous passage about the virgins is based on the word hur, which is an adjective in the feminine plural meaning simply “white. In both ancient Aramaic and in at least one fhristoph dictionary of early Arabic hur means “white raisin. InThe Guardian newspaper published luenberg article which stated:. Luxenberg tries to show that many obscurities of the Koran disappear if we read certain words as being Syriac and not Arabic.
We cannot go into the technical details of his methodology but it allows Luxenberg, to the probable horror of all Luxenbeeg males dreaming of sexual bliss in the Muslim hereafter, to conjure away the wide-eyed houris promised dfs the faithful in suras XLIV. Luxenberg ‘s new analysis, leaning on the Hymns of Ephrem the Syrian, yields “white raisins” of “crystal clarity” rather than doe-eyed, and ever willing virgins—the houris.
Luxenberg claims that the context makes it clear that it is food and drink that is being offered, and not unsullied maidens or houris. Inthe Pakistani government banned a issue of Newsweek ‘ s international edition discussing Luxenberg’s thesis on grounds that it was offensive to Islam. Abid Ullah Jan accused Luxenberg of participating in an “discursive assault on Islam,”  but he has also been called an enabler of interfaith dialogue ;  a “dilettante”;  and the writer of “probably the most important book ever written on the Koran” by ibn Warraqan also unknown anonymous writer.
From Wikipedia, the free encyclopedia. The Syro-Aramaic Reading of the Koran. It is written, rather, in the ayro-aramische of the Prophet’s tribe, the Meccan Quraysh, and heavily influenced by Aramaic.
Luxenberg’s premise is that the Aramaic language—the lingua franca of the Prophet Ysro-aramische, the language of culture and Christian liturgy—had a profound influence on the Koran.
Extensive borrowing was necessary simply because at the time of the Prophet, Arabic was not yet sophisticated enough for scriptural composition. Archived from the original on Archived from the syro-qramische on December 19, Livius — Articles on Ancient History.