The History of Qur;ani part 4
the history of the Qur'ani part 5
The History of the Qur'ani part 4
The approach of the Qur'an through textual opinion seemed soft enough to feel not know; How could the danger of conceptual thinking as an approach as 'semantics' and linguistic textual against the Quran? The main concern is not the study of the text itself and the development of evo] usinya, but rather how the shape of the structure is taken from the Koran in Arabic literature in the 7th century / to-8:25
Speaking about the Gospel scientists like Van Buren, Professor EL Mascall explains, "(he) discovered the foundations of a clue about the secularization of Christianity in schools of philosophy which is usually known as the analysis in terms of language." 26 If such things are meant in the analysis of language study the Bible, whether other motives in applying this approach to the study Al-Qur'an?
This is outside the realm of what can be accepted by the Muslims, another strategy is the desire to change the text of the Koran through the translation of everyday language which is then lifted equivalent to the original Arabic. In this way the Muslim community, in which three-quarters are not Arabs, will be able to experience a disconnect from the revelation of God's truth.
It is not exactly the Arabic of the Qur'an and the local language at the primary level. Tensions increasingly worse after the fact that the movement of modernity intends to strengthen attention in educating the scripture among the majority of people who believe. As said by prominent Turkish nationalist, Ziya Gokalp (w.1924), "A country where schools teach the Qur'an to every person in the Turkish language is the fact that everyone young and old can get to know the Lord's command." 27
After explaining a futile attempt made by Turkey in turning Al-Quran with their language, Michael Cook concluded,
Now the non-Arab Muslim world showed little signs of wanting to follow the thoughts of everyday language books in the manner that occurred in the sixteenth century committed by the Protestants or the twentieth century as practiced by people Katolik.28
If all attempts at fraud in a state serbamentok, a last resort as confirmed by Cook:
In modern Western societies, there is axiomatic in which the religious beliefs of others (although, of course, not everyone is motivated by religious behavior) should be tolerance and even respect. Surely it would be considered a step wrong and shortsighted to express religious opinions of others as wrong and religion alone is true ... The presumption will be the absolute truth in religious matters is outdated and may not be expected again. However, this is a phenomenon that surfaced among Muslim traditions such as experienced by the Christian tradition, just in the last century was more prevalent among Islam.29
Cook expressed his opinion in an article entitled "The attitude of tolerance towards trust - others", although described touching the issue of universalism. In looking at the attitudes of tolerance, Islam maintain the clarity of his teaching in regulating the rights of non-Muslims and is very famous. Cook another attack does not want to cultivate an attitude of skepticism and relativism: a symptom equation of all religions because they think otherwise is to betray oneself as stupid thinking attitude and provincialisme'kampungan '. Actually, this is a trap system that is easier for the contemporary Muslims are not educated balk. As a result of this thought, "There is an agreement in rejecting any form of plan distinction between non-Muslims, science, and Muslim scholarship in the present on the system of study of the Qur'an." 30
Now it appears the new method among Western scientists in attacking the tradition of books tafsir31 demanding reform everything. With its own right reason in interpreting scripture, most orientalis dismissed the opinion of Islamic scholars earlier with "reason that-due to be fooled by an assumption that the Qur'an as scripture-they of course can not understand the contents of the existing text with such good Western scholars understand it liberal.32 Basetti-Sani and Youakim Moubarac both ngototbahwa interpretation of the Qur'an must be made in line with the size of the truth of Christianity, a statement that a thumbs-up from the WC, Smith and Kenneth Cragg.33 As a Church leader Anglican, Cragg emphasized that Muslims remove all verses diturtmkan in Medina (with an emphasis in the areas of politics and law) in order to maintain the essence of the verses Makkiyyah generally more touch on the oneness of God (monotheism) where paragraph madaniyya considered to underestimate the value of divinity from the essence of the statement there is no god but Allah .34
The concept of this idea: his wish "shake up" people of weak faith and misgivings to manipulate weapons "cynicism" of the Orientalists were always blaspheme and reject the original book which they inherited in order to more easily accept the ideology of the West. Articles written by Toby Lester can be considered a new card uses the fragmentation of the Yemeni Koran as bait. Basically Dr. Puin reject all inventions attributed to him by Lester T. dismissed some differences in spelling and word. Here are some of the original letter Dr. Puin written for Qadi Ismail al-Akwa 'some time after it says Lesterdengan terjemahannya.35