The History of the Qur'ani text part 3
The History of the Qur'ani part 3
the history of the Qur'ani Text part 3
The central issue that needs to be briefed here is the existence of a definite purpose behind the present invention. It not appear in a vacuum or occur with no plan on the lap of the scientist. They are the brainchild of an ideology and a political arena made covertly behind the research progress akademik.21
Various efforts blurring his Bible teachings of Islam and the religion originated since birth, although the strategy behind the changes in accordance with the desired destination. Since the Islamic religion is born of the century up to three betas Hijra or the seventh century and eighth century up to three betas after Hijra (from the seventh century until eight betas AD), its main purpose is to provide protection strong Christian faith in the face of the current progress of this religion in Iraq, Syria, Palestine, Egypt, Libya etc. One obvious example of this period was John of Damascus (35 133 Hijra. / 675-750 AD), Peter the Venerable (1084-1156 AD), Robert of Ketton (1084-1156 AD), Raymond Lull (1235-1316 AD ), Martin Luther (1483-1546 AD), Ludovico Marraci (1612-1700 AD). They manipulate the pen in a way that is not simple stupidity willed attitude and counterfeiting. Fueled by the spirit of political change favorable and the commencement of the occupation since the betas until the eighth century onwards, the second stage attacks on Islam shows a change in attitude after seeing a lot of people to Islam or sekurangkurangnya emergence of a sense of pride and defiance born of their belief in God.
Abraham Geiger (1810-1874) included in the second period. Dissertation titled What hat Mohammed aus den Judettum aufgenommen? ('What was taken by Muhammad of Judaism?') Is an effort to uncover the hidden influence of the search of the Qur'an that led to the birth of books and countless articles with the aim to launch into a supposition just as the Gospels were false and full error.
The following Chapters will display the names of others who became a pioneer of the second period, as Noldeke (1836-1930), Goldziher (1850-1921), Hurgonje (1857-1936), Bergstrasser (1886 to 19,330, Tisdall (1859-19280 , Jeffery (d.1952) and Schact (1902 to 1969). The third group stems from the mid-20th century since the establishment of Israel, actively seeks to eliminate the verses of the Qur'an condemned the savagery behavior of the Jews. Among followers of this genre is Rippin, Crone, Power, Calder and, not forgetting Wansbrough. Their theory mentions that the Qur'an and hadith is a production society for two centuries are fictitious attributed to an Arab prophet based prototype performed by Jews which of course is the most vile approach in brushed AI-Quran from the sacred status.
Several decades ago began to witness the maturation of the last two groups with rather quickly in use in ways that somewhat fair in attacking the Qur'an which is packed with cultural contextualization, which is considered as the result of a certain age who have been worn out from a book which applies to all space and time.
Traditional Islam is not so giddy at being called that revelation reflects the milieu as he lowered ... But traditional Islam never made the leap from an idea that the book related to the society in which he revealed in a phenomenon that is a product of society itself. For most Muslims in the modern world, any significant movement of a school of thought there might be an option within dekat.22
Opinions that's what sparked the inspiration Nasir Abu Zaid (a person who has been declared an apostate by the Egyptian high court which, according to Cook, as a "secular Muslim" 23), in which the main beliefs of the Qur'an as follows,
If the text of the Qur'an is a treatise addressed to the Arabs in the seventh century, it certainly made formulations in a way that is specifically based on the history according to the language and culture there. If so, then the Qur'an formed in accordance with the arrangement of humanity (a human setting). He is a product of culture ', a phrase often used Abu Zayd, who stated before the Court of cassation which places it as the kaflr.24