Darwin Bahar yang belum membaca buku Luxenberg dan yang suka pasang
wajah moderat tapi tidak keberatan merapatkan saf dengan Islam
fundementalis (anggota PKS) bilang bahwa Luxenberg adalah "penulis
tidak terkenal", dengan "teori ajaibnya"...
Tidak dikenal?
Saat media kelas dunia (Time, NYT, Thez Guardian, Le Monde) memuat
resensi buku itu, yang ketika itu pada hal ketika itu masih dalam
edisi Jerman.
Teori ajaib?
Yang tidak jauh dari tulisn Casanova, Lüling dan Wansbrough.
Bagi yang bisa berbahasa Perancis saya usulkan membaca tulisan van
Reeth yang berjudul "Le Vignoble Du Paradis Et Le Chemin Qui Y Mène
La Thèse De C. Luxenberg Et Les Sources Du Coran" in Journal Arabica
terbitan Brill Academic Publishers, ISSN 0570-5398 (Print) 1570-0585
(Online, Volume 53, Nomor 4 , November, 2006, halaman 511-524
Disitu van Reeth membutikan bahwa metode Luxenberg itu subur (fertile).
Sekali lagi: jangan kita lupakan bahwa disamping tulisan Luxenberg ini
telah ada tulisan Casanova, Lüling dan Wansbrough yang menunjukkan
bahwa al-Mushaf itu asal usulnya (Ur-Koran menurut istilah Lüling)
adalah teks Nasrani juga.
Dan perlu dicatat bahwa kata Muhammad yang ada di al-Mushaf itu TIDAK
mesti adalah nama orang, tapi sekedar kata dalam bahasa Arab yang
berarti 'orang yang terpuji' ("the praised one' dalam bahasa Inggeris).
Artinya: al-Mushaf TIDAK ada hubunguannnya dengan nabi Muhammad yang
memang adalah sekedar tokoh fiktif yang hanya ada di hadits dan sirah
nabi yang MUSTAHIL ada isinya yang sahih.
Agar jelas: hadits dan sirah nabi itu disusun untuk
menghubung-hubungkan teks Nasrani itu (al-Mushaf) dengan nabi Muhammad
yang adalah tokoh fiktif itu. (cf. buku Wansbrough "The Sectarian
Milieu: Content and Composition Of Islamic Salvation History" yang
sudah diterbitkan kembali oleh Ibn Warraq.
Jadi, saya ulang: ajaran agama Islam itu hanyalah berdasarkan kepada
kibulan orang Arab yang bilang, tanpa bukti, bahwa al-Mushaf itu
diturunkan Allah kepada nabi Muhammad.
Allahu Akbar.
-----------
Rezensionen verfasst von
Gregory (Berlin)
The Syro-Aramaic Reading of the Koran. A Contribution to the Decoding
of the Language of the Koran von Christoph Luxenberg
Gebundene Ausgabe
Preis: EUR 40,00
Verfügbarkeit: Auf Lager.
1 von 1 Kunden fanden die folgende Rezension hilfreich:
A paradigm shift of potentially enormous proportions, 26. Mai 2007
The Koran is not an easy book to read, for at least one fifth of its
content is "dark" or "obscure". This was readily acknowledged by
Muslim scholarship, as was the existence of non-Arabic vocabulary,
including Aramaic, Persian, and Greek words. On the other hand, the
Koran says of itself that is written in pure Arabic, easy to
understand, and "clear". These contradictions did not trouble anyone
much: They constituted just another mysterious sign of the Koran's
divine origin.
During the past centuries, both modern scholarship and theologians
have painstakingly scrutinized Christian and Jewish scriptures: Their
origin, transmission, collection, historical context and vocabulary
were subjected to scientific methods. Nothing comparable happened in
the Koranic case, neither in Muslim scholarship, nor (with rare
exceptions) in Western universities.
Luxenberg's book applies the toolkit of the historical linguist to the
"dark" Koranic passages, working under the historically and
linguistically entirely plausible assumption that there's more Aramaic
in these passages than the "pure Arabic" doctrine cares to admit. In
many cases, rigorous application of philological method sheds light on
the "dark" passages, and makes sense of ones that were thought to be
obscure. Rarely are these "Syro-Aramaic readings of the Koran" as
spectacular as in the by now well-publicized case of the paradise
huris that may be mistranslated grapes, but time and again they
display the strong kinship between the Koranic text and Christian
scripture of its time, not only in subject matter (which has always
been obvious), but in semantics, roots, and maybe even intent:
For Luxenberg is not alone in his quest to re-invigorate the academic
disciplines that are concerned with Koran studies and early Islamic
history. Scholars are starting to demand that these faculties awake
from their convenient slumber of the post-war decades and instead
continue in the spirit of these disciplines' pioneers. Long-cherished
certainties - held more out of inertia than for their inherent
strengths - are suddenly in doubt as scholars realize that
archeological, numismatical, and other tangible traces have
inconspicuously piled up that make it quite plausible that Islam may
for centuries have been one of many Christian sects before severing
its roots - partly for reasons that are the subject of this book. Even
the historicity - the very existence - of the prophet Mohammed is in
serious question, and large parts of early Islamic history may very
well turn out to have been later fabrications, whose sheer quantity
and detail effectively worked as a smokescreen for their prevalent
fictitiousness. In short, Islam's origins may be much like those of
every other known religion: More complex than the pious myths make
them out to be.
For the moment, nobody can say where all this may lead. Luxenberg
expresses optimism and hope for more Christian-Muslim dialog in the
face of newly discovered common ground. But new bright light on dogma
or academic orthodoxy is obviously fit to make lot of people feel very
uncomfortable, and starts to put Islam in a position the Christian
churches went through long ago.
This book may be a specimen of a "prime mover", its condensed, dry and
scholarly tone obscuring the fact that the reader has the rare chance
to witness the natal hour of a paradigm shift of potentially enormous
proportions.
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