--- In [email protected], "hadingrh" <[EMAIL PROTECTED]> wrote:
>
> yah .. begitulah ...
> standar kapasitas yg dijadikan cuman otaknya jusfiq sj ..
> jadi menurutnya gak mungkin ayat yg ribuan itu bisa dihafal ..
> padahal, rasulullah memang memberi semangat pada kaum muslim untuk
> menghafalnya ..
> sesuai dengan arti quran sendiri, yg salah satu artinya adalah
> recitation atau hafalan ...

Ini adalah omongan yang nggak berbukti.

> 
> jadi kesimpulan holyland memang tepat ...

Ngaco.

> 
> some quotes:
> 
> Robert Hoyland : 
> the historical memory of the Muslim community is more robust than some
> have claimed.
> 
> John Burton:
> What we have today in our hands is the Mushaf of Muhammad.
> 


Pernyataan ini ditulisnya tahun 1979..

["The Collection of The Quraan", 1979, John Burton, Cambridge
University Press, ISBN 0 521 29652 8, pp. 239-240] 

Dan yang lebih penting: berbeda dengan ahli paleografi Puin yang
bilang ada beda antara al-Musahf Yemen dan al-Mushaf yang beredar
sekarang, Burton tidak sempat meneliti parkemen dan palimpsest Sanna.


> jadi tidak ada ruang lagi untuk memperdebatkan lagi keotentikan al
> quran.. al quran itu solid, dan tidak diragukan lagi bahwa itu kalam
> Ilahi..
> bahwa quran jaman onta sama dengan jaman dimana orang dungu sudah bisa
> ngepost email di kampung petar ...
> 
> --- In [email protected], "hadjar_wish" <hadjar@> wrote:
> >
> > Pernyataan bahwa "the historical memory of the Muslim community is
> > more robust than some have claimed. " hanyalah sekedar omongan yang
> > tidak berbukti.
> > 
> > 
> > --- In [email protected], "hadingrh" <hadingrh@> wrote:
> > >
> > > sekali lagi, kesimpulan akhirnya kita bisa baca dari apa yg
dikatakan
> > > Robert Hoyland :
> > > 
> > > Firstly, we do have a number of bodies of evidence - especially
> > > non-Muslim sources, papyri, inscriptions and archaeological
> > > excavations - that can serve as a useful external referent and whose
> > > riches are only just beginning to be exploited in a systematic
manner.
> > > Secondly, the historical memory of the Muslim community is more
robust
> > > than some have claimed. For example, many of the deities, kings and
> > > tribes of the pre-Islamic Arabs that are depicted by ninth-century
> > > Muslim historians also feature in the epigraphic record, as do
many of
> > > the rulers and governors of the early Islamic state. This makes it
> > > difficult to see how historical scenarios that require for their
> > > acceptance a total discontinuity in the historical memory of the
> > > Muslim community - such as that Muhammad did not exist, the
Qur'an was
> > > not written in Arabic, Mecca was originally in a different place
etc.
> > > - can really be justified. Many of these scenarios rely on
absence of
> > > evidence, but it seems a shame to make such a recourse when
there are
> > > so many very vocal forms of material evidence still waiting to be
> > studied.
> > > 
> > > 
> > > some quotes:
> > > quran mempunyai arti dasar yaitu hafalan, dan karena ayat2 yg
diterima
> > > pada sang nabi datang secara gradual, dan dipraktekan langsung dalam
> > > kehidupan sehari2 (baik dalam bacaan shalat maupun dalam tindakan
> > > lainnya) shg memudahkan untuk diingat oleh pengikutnya..
> > > Robert Hoyland : 
> > > the historical memory of the Muslim community is more robust
than some
> > > have claimed.
> > > 
> > > John Burton:
> > > What we have today in our hands is the Mushaf of Muhammad.
> > > 
> > > jadi tidak ada ruang lagi untuk memperebatkan lagi keotentikan al
> > > quran.. al quran itu solid, dan tidak diragukan lagi bahwa itu kalam
> > > Ilahi..
> > > bahwa quran jaman onta sama dengan jaman dimana orang dungu
sudah bisa
> > > ngepost email di kampung petar ...
> > >
> >
>




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