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Historical Errors in the Quran: Difference between revisions
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→Unknown words in the Quran: Added another academic reference on the issue of unknown words and their ambiguity to commentators on the Quran.
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(→Ancient Mosque in Jerusalem: I have added an academic reference to when the mentioned Mosque was built, as well as a point about it not being the furthest place of worship at the time of Muhammad, with references.) |
(→Unknown words in the Quran: Added another academic reference on the issue of unknown words and their ambiguity to commentators on the Quran.) |
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Each such item is a puzzle. Somebody must once have known what it meant, and yet that knowledge did not reach the earliest commentators whose views have come down to us, let alone ourselves. It is only natural that modern scholars should continue to search for solutions. | Each such item is a puzzle. Somebody must once have known what it meant, and yet that knowledge did not reach the earliest commentators whose views have come down to us, let alone ourselves. It is only natural that modern scholars should continue to search for solutions. | ||
But the larger puzzle is why obscurities of this kind should be so salient a feature of the Koran. It is not in general surprising that scriptures and classics should be like this. Often a long period separates the culture in which such a work originated from that of the oldest scholarly traditions which interpret its meaning for us. But on any conventional account of the early history of Islam, there should not have been such a gap in the case of the Koran.}} | But the larger puzzle is why obscurities of this kind should be so salient a feature of the Koran. It is not in general surprising that scriptures and classics should be like this. Often a long period separates the culture in which such a work originated from that of the oldest scholarly traditions which interpret its meaning for us. But on any conventional account of the early history of Islam, there should not have been such a gap in the case of the Koran.}}It should be noted that even in the cases that Cook notes may be used for rhyme, this purpose and meaning is still debated, as one can see in Angelika Neuwirth's 2022 commentary on the Qur'an. | ||
{{Quote|Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 1: Early Meccan Suras: Poetic Prophecy (p. 61-62). Yale University Press.|V. 3 wa-arsala ʿalayhim ṭayran abābīl] <b>Abābīl</b>, a word that is not attested elsewhere, cannot be explained etymologically (for the hypotheses up to now, see FVQ, 44f.). An instance in Umayya ibn abī l-Ṣalt (Schulthess 1911: fragment 4.3) appears to draw from the Qur’an, and therefore should be considered inauthentic. The translation “herds, swarms” would correspond most probably to the intended sense of the verse (cf. Bell 1991: 585). | |||
V. 4 tarmīhim bi-ḥijāratin min sijjīl] The defense of the opponents from Mecca, which is presented in the Qur’an as a miracle, has no parallels in the historical tradition. <b>Sijjīl</b>, another hapaxlegomenon in the Qur’an, is a loan formation according to Jeffery (FVQ, 164), derived from Liat sigillum (cf. Robinson 2001; Frolov 2005). The recourse to a loan word serves to enigmatize, and thus heighten the significance of, the act of annihilation, which is presented in sura’s text as a miraculous intervention by the God worshipped in the local sanctuary.}} | |||
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