The Syro-Aramaic Reading of the Koran

2007 book by Christoph Luxenberg

The Syro-Aramaic Reading of the Koran

Author| Christoph Luxenberg
Original title| Die Syro-Aramäische Lesart des Koran
Language| English
Subject| Qur'anic studies
Genre| Non-fiction
Publisher| Hans Schiler Publishers

Publication date

| 1 May 2007
Publication place| Germany
Media type| Print (Hardcover)
Pages| 352
ISBN| 3-89930-088-2
OCLC| 124038162

Dewey Decimal

| 297.1/22 22
LC Class| PJ6696 .L8913 2007

The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran is an English-language edition (2007) of Die syro-aramäische Lesart des Koran: Ein Beitrag zur Entschlüsselung der Koransprache (2000) by the pseudonymous author Christoph Luxenberg.

The book received considerable attention from the popular press in North America and Europe at its release, perhaps in large part to its argument that the Quranic term Houri refers not to beautiful virgins in paradise (Jannah), but to grapes there.[1]

The thesis of the book is that the text of the Quran was substantially derived from Syriac Christian liturgy, arguing that many "obscure" portions become clear when they are back-translated and interpreted as Syriacisms. While there is a scholarly consensus Classical Arabic was influenced by Syro-Aramaic, since the latter used to be the lingua franca of the Ancient Near East, Luxenberg's thesis goes beyond mainstream scholarly consensus in Quranic studies and was widely received with skepticism in reviews. The book asserted that the language of the early compositions of the Quran was not exclusively Arabic, as assumed by the classical commentators, but rather is rooted in the Syriac language of the 7th century. Luxenberg's premise is that the Syriac language, which was prevalent throughout the Middle East during the early period of Islam, and was the language of culture and Christian liturgy, had a profound influence on the scriptural composition and meaning of the contents of the Quran.[2]

## Thesis

[edit]

The work advances the thesis that critical sections of the Quran have been misread by generations of readers and Muslim and Western scholars, who consider Classical Arabic the language of the Quran. Luxenberg's analysis suggests that the prevalent Syro-Aramaic language up to the seventh century formed a stronger etymological basis for its meaning.[3]

> Contrary to the earlier assumption of a dialect of Arabic spoken in Mecca, the present study has shown that, insofar as the Arabic tradition has identified the language of the Koran with that of the Quraysh, the inhabitants of Mecca, this language must instead have been an Aramaic-Arabic hybrid language. It is not just the findings of this study that have led to this insight. Namely, in the framework of this study an examination of a series of hadith (sayings of the Prophet) has identified Aramaisms that had either been misinterpreted or were inexplicable from the point of view of Arabic. This would lead one to assume that Mecca was originally an Aramaic settlement. Confirmation of this would come from the name Mecca (Macca) itself, which one has not been able to explain etymologically on the basis of Arabic. But if we take the Syro-Aramaic root ܡܟ (mk, actually makk) (lower, to be low) as a basis, we get the adjective ܡܟܐ (makka) (masc.), ܡܟܬܐ (makkta) (fem.), with the meaning of "(the) lower (one).[4][5]

A notable trait of early written Arabic was that it lacked vowel signs and diacritics which would later distinguish, for example, ب, ت, ن, ي, and thus was prone to mispronunciation. Arabic diacritics were added around the turn of the eighth century on orders of al-Hajjaj ibn Yusuf, governor of Iraq (694–714).[6]

Luxenberg claims that the Quran "contains much ambiguous and even inexplicable language." He asserts that even Muslim scholars find some passages difficult to parse and have written reams of Quranic commentary attempting to explain these passages. However, the assumption behind their endeavours has always been, according to him, that any difficult passage is true, meaningful, and pure Arabic, and that it can be deciphered with the tools of traditional Muslim scholarship. Luxenberg accuses Western academic scholars of the Qur'an of taking a timid and imitative approach, relying too heavily on the work of Muslim scholars.

Luxenberg argues that the Quran was not originally written exclusively in Arabic but in a mixture with Syriac, the dominant spoken and written language in the Arabian peninsula through the eighth century.

> What is meant by Syro-Aramaic (actually Syriac) is the branch of Aramaic in the Near East originally spoken in Edessa and the surrounding area in Northwest Mesopotamia and predominant as a written language from Christianization to the origin of the Koran. For more than a millennium Aramaic was the lingua franca in the entire Middle Eastern region before being gradually displaced by Arabic beginning in the 7th century.[7]

Luxenberg posits that scholars must start afresh, ignore the old Islamic commentaries, and use only the latest in linguistic and historical methods. Hence, if a particular Quranic word or phrase seems "meaningless" in Arabic, or can be given meaning only by tortuous conjectures, it makes sense to look to Syriac as well as Arabic.

Luxenberg argues that the Quran is based on earlier texts, namely Syriac lectionaries used in Christian churches of Syria, and that it was the work of several generations who adapted these texts into the Quran as known today.

> According to Islamic tradition, the Koran dates back to the 7th century, while the first examples of Arabic literature in the full sense of the phrase are found only two centuries later, at the time of the 'Biography of the Prophet'; that is, of the life of Mohammed as written by Ibn Hisham, who died in 828. We may thus establish that post-Koranic Arabic literature developed by degrees, in the period following the work of al-Khalil bin Ahmad, who died in 786, the founder of Arabic lexicography (kitab al-ayn), and of Sibawayh, who died in 796, to whom the grammar of classical Arabic is due. Now, if we assume that the composition of the Koran was brought to an end in the year of the Prophet Mohammed's death, in 632, we find before us an interval of 150 years, during which there is no trace of Arabic literature worthy of note.[8]

> At that time, there were no Arab schools—except, perhaps, for the Christian centers of al-Anbar and al-Hira, in southern Mesopotamia, or what is now Iraq. The Arabs of that region had been Christianized and instructed by Syrian Christians. Their liturgical language was Syro-Aramaic. And this was the vehicle of their culture, and more generally the language of written communication.[8] Beginning in the third century, the Syrian Christians did not limit themselves to bringing their evangelical mission to nearby countries, like Armenia or Persia. They pressed on toward distant territories, all the way to the borders of China and the western coast of India, in addition to the entire Arabian peninsula all the way to Yemen and Ethiopia. It is thus rather probable that, in order to proclaim the Christian message to the Arabic peoples, they would have used (among others) the language of the Bedouins, or Arabic. In order to spread the Gospel, they necessarily made use of a mishmash of languages. But in an era in which Arabic was just an assembly of dialects and had no written form, the missionaries had no choice but to resort to their own literary language and their own culture; that is, to Syro-Aramaic. The result was that the language of the Koran was born as a written Arabic language, but one of Arab-Aramaic derivation.[8]

With his approach of research, Luxenberg is a representative of the Saarbrücken School, which belongs to the Revisionist school of Islamic studies.

## His proposed methodology

[edit]

* Check whether a plausible, overlooked explanation can be found in Tafsir al-Tabari (completed c. 883 CE).
* Check if there is a plausible explanation in the Ibn Manzur's Lisān al-ʿArab (completed c. 1290 CE), the most extensive Arabic dictionary (this dictionary postdates the Tabari commentary by about 400 years, so might plausibly contain advances in lexical insight).
* Check if the Arabic expression has a homonymous root in Syriac or Aramaic with a different meaning that fits the context.
* Judge whether or not the meaning of the Syriac/Aramaic root word might make better sense of the passage.
* Check to see if there is a Syriac word which would make sense of the passage.
* Experiment with different placements of the diacritics (which indicate vowels, etc.) later added to the earliest text, the rasm. Perhaps there is a version of the rasm that will give an Arabic word that makes sense of the passage.
* If there is no Arabic word that works, repeat the experiment and look for Syriac words.
* Translate the Arabic phrase into Syriac and check the Syrian literature for a phrase that might have been translated literally into Arabic; the original meaning in Syriac may make more sense than the resulting Arabic phrase (such translated phrases are called morphological calques).
* Check to see if there is a corresponding phrase in the old Syrian literature, which may be an analog of an Arabic phrase now lost.
* Check to see if it is a correct Arabic expression written in Arabic script, but in Syriac orthography.[9]: 34–5

"Plausibility", "judging" and "making sense" of single word involves looking at occurrences of the same word in more obvious Quranic passages, and looking at Aramaic apocryphal and liturgical texts, which were carried over almost verbatim into the Quran.

## Analyses

[edit]

### Muqatta'at

[edit]

Devin J. Stewart argues the Muqattaʿat letters are integral to the text and establish a rhyme and a rhythm, similarly to rhyming chants such as, intended to introduce spells, charms or something connected to the supernatural.[10] Christoph Luxenberg proposed that substantial portions of the text of the Qur'an were directly taken from Syriac liturgy. His explanation of the disjoined letters is that they are remnants of indications for the liturgical recitation for the Syriac hymns that ended up being copied into the Arabic text.[11] In a series of interviews with Sami Aldeeb, Luxenberg clarifies which sequence of letters are abbreviations of which phrase, among other things changing the commonly cited explanations of some verses.[12]

### Some Words

[edit]

#### Quran

[edit]

According to Luxenberg, the word qur'an ("reading, lectionary") is a rendition of the Aramaic word qeryan-a, a book of liturgical readings; i.e., the term for a Syriac lectionary, with hymns and Biblical extracts, created for use in Christian services. Luxenberg cites the suggestion by Theodor Nöldeke "that the term Qorān is not an inner-Arabic development out of the synonymous infinitive, but a borrowing from that Syriac word with a simultaneous assimilation of the type fulʿān."[13]

#### Houri

[edit]

Houris in paradise, riding camels. From a 15th-century Persian manuscript.

See also: islamophobic trope § 72 virgins

The word houris, maidens "with intensely black eyes set against the whiteness of their irises"[14] who will serve the faithful in Paradise; Qur'an 44:54, 52:20, 55:72, 56:22) means, according to Luxenberg, "white grapes" or "raisins". He says that many Christian descriptions of Paradise describe it as abounding in pure white grapes. The possibility that "suicide bombers would be expecting beautiful women and getting grapes" was met with mockery in the Western press.[15] The viral news story was also repeated in non-Muslim parts of Asia.[16]

#### Khātam

[edit]

The passage in surat al-Ahzab that has usually been translated as "seal of the prophets" means, according to Luxenberg, "witness". By this reading, Muhammad is not the last of the prophets, but a witness to those prophets who came before him.[citation needed]

### Aya analysis

[edit]

In the Luxenberg's Syro-Aramaic Reading analysis on Qur'an, the part "they (women) should draw their veils over their bosoms"[17] means literally as "snap their belts around their waists", an idiom, the belt was a symbol for chastity[8] and does not order any organ to be covered with cloth. According to him, the meanings of the words in the relevant part of the verse are as follows: خِمار Khimar; cummerbund, جيب jyb;[note 1] sinus, sac, وَلْيَضْرِبْنَ; "let them hit."[note 2]

Ibrahim's sacrifice The verse 37:103, considered to be about Ibrahim's sacrifice of his son, reads when translated into English from Arabic, "And when they had both submitted and he put him down upon his forehead". But using Syriac instead of Arabic for almost the same Arabic rasm, "he put him down upon his forehead", changes the meaning to "he tied him to the firewood".[22][23]

## Christoph Luxenberg

[edit]

Christoph Luxenberg

Language| English
Genre| Non-fiction, Islam

Christoph Luxenberg is the pseudonym of the author of the book,[8] and several articles in anthologies about early Islam.

The pseudonym "Christoph Luxenberg" may be a play upon the name of Georg Christoph Lichtenberg, the "destroyer of myths,"[24] since Lux (Latin) translates as Licht (German), 'light'.[24] Luxenberg himself claims to have chosen a pseudonym "upon the counsel of Arab friends, after these became familiar with my work theses,"[24] to protect himself against possible violent repercussions.[25]

According to Amazon.com, "Christoph Luxenberg is a German scholar and professor of ancient Semitic and Arabic languages."[26]

The real identity of the person behind the pseudonym remains unknown. The most widely circulated version[24][27][28] claims that he is a German scholar of Semitic languages. François de Blois, writing in the Journal of Quranic Studies, has questioned Luxenberg's knowledge of Arabic.[29][30]

## Reception

[edit]

Luxenberg's book has been reviewed by Blois (2003),[31] Neuwirth (2003)[32] and following the English translation by King (2009)[33] and Saleh (2011).[9]

The most detailed scholarly review is by Daniel King, a Syriacist at the University of Cardiff, who endorses some of Luxenberg's emendations and readings and cites other scholars who have done the same but concludes:

> "Luxenberg's meta-theory of Qur'ānic origins is not proved by the evidence he sets forth in this book. That certain of the Qur'ān's expressions and words (as well as broader ideas and themes) are of Christian origin is well founded, and should in general be sufficient to explain the data presented here without needing recourse to either of the two more radical theories he espouses, namely that the Qur’ān was in origin no more than a Christian lectionary, and that the language which it is written is an 'Aramaic-Arabic hybrid'. More must be offered to convince anybody as to the mechanisms by which such a strong cultural and linguistic contact could have occurred".[34]

The conclusion of King's article summarizes the most prominent reviews of Luxenberg's work that have been published by other scholars.

Gabriel Said Reynolds complains that Luxenberg "consults very few sources"—only one exegete (Abu Jafar al-Tabari)—and seldom integrates the work of earlier critical studies into his work; "turns from orthography to phonology and back again"; and that his use of Syriac is "largely based on modern dictionaries".[1]

Robert Hoyland argues against Luxenberg's thesis that Syro-Aramaic language was prevalent in the Hijaz during the time of the Quran's inception, finding Arabic script on funerary text, building text inscriptions, graffiti, and stone inscriptions of that era in the area.[35] He further argues that Arabic evolved from Nabataean Aramaic script not Syriac.[36] He concludes that by the 7th century Arabic was widely written and spoken, and was used for literary and sacred expression.[37] He proposes that "the rise of an Arabic script in the sixth century" was likely the work of "Arab tribes allied to Rome" and Christian missionaries working to convert Arab tribes.[38]

The Quran is "the translation of a Syriac text" is how Angelika Neuwirth describes Luxenberg's thesis: "The general thesis underlying his entire book thus is that the Quran is a corpus of translations and paraphrases of original Syriac texts recited in church services as elements of a lectionary." She considers it as "an extremely pretentious hypothesis which is unfortunately relying on rather modest foundations." Neuwirth points out that Luxenberg doesn't consider the previous work in Quran studies, but "limits himself to a very mechanistic, positivist linguistic method without caring for theoretical considerations developed in modern linguistics."[32]

Dutch archaeologist Richard Kroes[39] describes Luxenberg's book in a review article as "almost unreadable, certainly for the layman. One needs knowledge of eight languages (German, English, French, Latin, Greek, Hebrew, Arabic and Syriac) and of five different alphabets (Latin, Greek, Hebrew, Arabic, and the Syriac Estrangelo) to comprehend the book fully. A good working knowledge of German, Arabic and Syriac is indispensable to be able to assess the book. [...] Luxenberg's main problem, however, is that his line of reasoning doesn't follow the simple and strict method that he set out at the beginning of his book".[40]

Richard Kroes' conclusion about the book is, "certainly not everything Luxenberg writes is nonsense or too far-fetched, but quite a few of his theories are doubtful and motivated too much by a Christian apologetic agenda. Even his greatest critics admit he touches on a field of research that was touched on by others before and that deserves more attention. However, this needs to be done with a strictly scientific approach. In fact, his investigations should be done again, taking into account all the scholarly work that Luxenberg doesn't seem to know".[40]

A March 2002 New York Times article describes Luxenberg's research:

> Luxenberg, a scholar of ancient Semitic languages, argues that the Koran has been misread and mistranslated for centuries. His work, based on the earliest copies of the Koran, maintains that parts of Islam's holy book are derived from pre-existing Christian Aramaic texts that were misinterpreted by later Islamic scholars who prepared the editions of the Koran commonly read today. So, for example, the virgins who are supposedly awaiting good Islamic martyrs as their reward in paradise are in reality "white raisins" of crystal clarity rather than fair maidens. . . . The famous passage about the virgins is based on the word hur, which is an adjective in the feminine plural meaning simply "white." Islamic tradition insists the term hur stands for houri, which means "virgin," but Luxenberg insists that this is a forced misreading of the text. In both ancient Aramaic and in at least one respected dictionary of early Arabic hur means "white raisin."[41]

In 2002, The Guardian newspaper published an article which stated:

> Luxenberg tries to show that many obscurities of the Koran disappear if we read certain words as being Syriac and not Arabic. We cannot go into the technical details of his methodology but it allows Luxenberg, to the probable horror of all Muslim males dreaming of sexual bliss in the Muslim hereafter, to conjure away the wide-eyed houris promised to the faithful in suras XLIV.54; LII.20, LV.72, and LVI.22. Luxenberg 's new analysis, leaning on the Hymns of Ephrem the Syrian, yields "white raisins" of "crystal clarity" rather than doe-eyed, and ever willing virgins—the houris. Luxenberg claims that the context makes it clear that it is food and drink that is being offered, and not unsullied maidens or houris.[42]

In 2003, the Pakistani government banned a 2003 issue of Newsweek's international edition discussing Luxenberg's thesis on grounds that it was offensive to Islam.[43]

Francois de Blois has postulated that Luxenberg is not German but rather a Lebanese Christian. He believes that the individual is a dilettante whose Syro-Aramaic reading "does not actually make better sense" than the standard classical Arabic reading. He notes that the theory is not novel but seems to be adapted from earlier works by James A. Bellamy and Günter Lüling. The fact that Luxenberg fails to cite them in his bibliography "poses questions about [his] scholarly integrity." He posits that Luxenberg has an articulate knowledge of dialectal Arabic, passable (though flawed) command of classical Arabic, and a basic (though "very shaky") command of Syriac. He ultimately concludes that German academics have no reason to hide their identity:[44]

> It is necessary, in conclusion, to say a little about the authorship, or rather the non authorship, the pseudonymity of this book. An article published in the New York Times on 2nd March 2002 (and subsequently broadly disseminated in the internet) referred to this book as the work of 'Christoph Luxenberg, a scholar of ancient Semitic languages in Germany'. It is, I think, sufficiently clear from this review that the person in question is not 'a scholar of ancient Semitic languages'. He is someone who evidently speaks some Arabic dialect, has a passable, but not flawless command of classical Arabic, knows enough Syriac so as to be able to consult a dictionary, but is innocent of any real understanding of the methodology of comparative Semitic linguistics. His book is not a work of scholarship but of dilettantism [amateur].[44]

> The NYT article goes on to state that 'Christoph Luxenberg ... is a pseudonym', to compare him with Salman Rushdie, Naguib Mahfouz and Suliman Bashear and to talk about 'threatened violence as well as the widespread reluctance on United States college campuses to criticize other cultures'. I am not sure what precisely the author means with 'in Germany'. According to my information, 'Christoph Luxenberg' is not a German, but a Lebanese Christian. It is thus not a question of some intrepid philologist, pouring over dusty books in obscure languages somewhere in the provinces of Germany and then having to publish his results under a pseudonym so as to avoid the death threats of rabid Muslim extremists, in short an ivory-tower Rushdie. Let us not exaggerate the state of academic freedom in what we still like to call our Western democracies. No European or North American scholar of linguistics, even of Arabic linguistics, needs to conceal his (or her) identity, nor does he (or she) really have any right to do so. These matters must be discussed in public. In the Near East things are, of course, very different.[44]

Blois (2003) is particularly scathing, describing the book as "not a work of scholarship but of dilettantism" and concluding that Luxenberg's "grasp of Syriac is limited to knowledge of dictionaries and in his Arabic he makes mistakes that are typical for the Arabs of the Middle East."[31]

Walid Saleh (2011) describes Luxenberg's method as "so idiosyncratic, so inconsistent, that it is simply impossible to keep his line of argument straight."[9]: 51 He adds that according to Luxenberg, for the last two hundred years, Western scholars "have totally misread the Qur'ān" and that, ad hominem, no one can understand the Qur'an as "Only he can fret out for us the Syrian skeleton of this text."[9]: 56 Summing up his assessment of Luxenberg's method, he states:

> The first fundamental premise of his approach, that the Qur'ān is a Syriac text, is the easiest to refute on linguistic evidence. Nothing in the Qur'ān is Syriac, even the Syriac borrowed terms are Arabic, in so far as they now Arabized and used inside an Arabic linguistic medium. Luxenberg is pushing the etymological fallacy to its natural conclusion. The Qur'ān not only is borrowing words according to Luxenberg, it is speaking a gibberish language.[9]: 55 [45]

Saleh further attests[9]: 47 that Luxenberg does not follow his own proposed rules.[46]

Richard Kroes (2004) says that "Even his (Luxenberg's) greatest critics admit he touches on a field of research that was touched on by others before and that deserves more attention. However, this needs to be done with a strictly scientific approach. In fact, his investigations should be done again, taking into account all the scholarly work that Luxenberg doesn't seem to know" and mentions that he is "unaware of much of the other literature on the subject" and that "quite a few of his theories are doubtful and motivated too much by a Christian apologetic agenda."[47]

Patricia Crone, professor of Islamic history at the Institute for Advanced Study, Princeton, in a 2008 article at opendemocracy.net admitted that the Quran language is obscure and that "Sometimes it uses expressions that were unknown even to the earliest exegetes, or words that do not seem to fit entirely, though they can be made to fit more or less; sometimes it seems to give us fragments detached from a long-lost context; and the style is highly allusive." Still she refers to Luxenberg's work as "open to so many scholarly objections" and "notably amateurism".[48]

In contrast to these commentaries, Robert Phenix and Cornelia Horn of the University of St Thomas in Saint Paul, Minnesota write:

> It is hoped that an English translation of this work will soon appear. Despite the sober revolution this book will no doubt create, one should not be naïve to think that all Islamicists in the West will immediately take up and respond to the scholarly challenges posed by any work of this kind. However, just as Christianity faced the challenges of nineteenth and twentieth century biblical and liturgical scholarship, so too will serious scholars of Islam, both East and West, benefit from the discipline Luxenberg has launched.[49]

## Work of Christoph Luxenberg

[edit]

* Luxenberg, Christoph (2000) – Die Syro-Aramäische Lesart des Koran: Ein Beitrag zur Entschlüsselung der Koransprache. Berlin: Verlag Hans Schiler. ISBN 3-89930-028-9.
* English version: Luxenberg, Christoph (2007). The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran. Verlag Hans Schiler. ISBN 978-3-89930-088-8.
* Luxenberg, Christoph (2004) – Weihnachten im Koran. in Streit um den Koran, Die Luxenberg Debatte: Standpunkte und Hintergründe Berlin: Verlag Hans Schiler. 2004. ISBN 3-89930-067-X.
* Luxenberg, Christoph (2004) – “Der Koran zum Islamischen Kopftuch”, imprimatur 2(2004).
* Luxenberg, Christoph (2005) – “Neudeutung der arabischen Inschrift im Felsendom zu Jerusalem”, Die dunklen Anfänge, neue Forschungen zur Entstehung und frühen Geschichte des Islam. Berlin: Verlag Hans Schiler, 2005. ISBN 3-89930-128-5.
* Luxenberg, Christoph (2007) – “Relikte syro-aramäischer Buchstaben in frühen Korankodizes im hejazi- und kufi- Duktus”, Der frühe Islam. Berlin: Verlag Hans Schiler, 2007. ISBN 3-89930-090-4.
* Luxenberg, Christoph (2008) – “Die syrische Liturgie und die geheimnisvollen Buchstaben im Koran”, Schlaglichter: Die beiden ersten islamischen Jahrhunderte, eds. Markus Groß & Karl-Heinz Ohlig. Berlin: Verlag Hans Schiler, 2008. ISBN 978-3-89930-224-0, pp. 411–456

## See also

[edit]

* Criticism of the Quran
* The Bible Came from Arabia
* Hagarism
* Günter Lüling
* Michael Cook
* Patricia Crone
* Fred Donner
* Karl-Heinz Ohlig
* Gerd R. Puin
* John Wansbrough
* Markus Groß [de]
* N. J. Dawood, another controversial Qur'an translator.

## Notes

[edit]

1. ^ Google Translate gives similar pronunciations of this word with the same meaning in many languages; For example Turkish, Persian, Urdu, Greek, Pashto, Somali, Hungarian, Albanian, Georgian….
2. ^ One of the biggest difficulties in understanding the Quran for those who do not know its language may be shifts in linguistic usage over the centuries. Studies involving understanding, interpreting and translating the Quran can contain individual tendencies, reflections and even distortions[18][19] caused by the region, sect,[20] education, religious ideology[21] and knowledge of the people who made them.

## References

[edit]

1. ^ a b Reynolds, "Quranic studies and its controversies", 2008: p.16
2. ^ Giving the Koran a history: Holy Book under scrutiny / Critical readings of the Muslim scripture offer alternative interpretations of well-known passages Archived 2007-05-20 at the Wayback Machine, Lebanon Daily Star (July 12, 2003): "Luxenberg asserts that Koranic Arabic is not Arabic at all, at least not in the sense assumed by the classical commentators. It is written, rather, in the dialect of the Prophet's tribe, the Meccan Quraysh, and heavily influenced by Aramaic. Luxenberg's premise is that the Aramaic language—the lingua franca of the Prophet Mohammed, the language of culture and Christian liturgy—had a profound influence on the Koran. Extensive borrowing was necessary simply because at the time of the Prophet, Arabic was not yet sophisticated enough for scriptural composition."
3. ^ Stille, Alexander (2 March 2002). "Scholars Are Quietly Offering New Theories of the Koran". The New York Times.
4. ^ The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran. Verlag Hans Schiler. 2007. ISBN 978-3-89930-088-8.
5. ^ Luxenberg 2007, p. 327.
6. ^ Dietrich 1971, p. 41.
7. ^ Luxenberg 2007, p. 9.
8. ^ a b c d e "The Virgins and the Grapes: the Christian Origins of the Koran". Archived from the original on 30 May 2012.
9. ^ a b c d e f Walid Saleh, The Etymological Fallacy and Quranic Studies: Muhammad, Paradise, and Late Antiquity in: The Qur’an in Context, ed. Angelika Neuwirth, Brill (2011).
10. ^ Stewart, Devin J. (2008). "Notes on Medieval and Modern Emendations of the Qur'an". In Reynolds, Gabriel Said (ed.). The Quran in its Historical Context. Routledge. p. 234.
11. ^ Luxenberg, Christoph (2009). The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran 1st Edition.
12. ^ كريستوف لوكسنبرغ القراءة السريانية للقرآن الأحرف المقطعة on YouTube
13. ^ Theodor Nöldeke, Geschichte des Qorâns (1860), cited in Luxemburg (2007), p. 70.
14. ^ al-Jalalayn. "Tafsir Al-Waqi'a". Tafsir al-Jalalayn. Retrieved 30 April 2020.
15. ^ "Virgins? What virgins?". The Guardian. 12 January 2002.
16. ^ Inquirer, Philippine Daily (27 January 2018). "'Raisins,' not 'Virgins,' Quran scholars say". INQUIRER.net.
17. ^ "CRCC: Center for Muslim-Jewish Engagement: Resources: Religious Texts". Archived from the original on 8 December 2008.
18. ^ There are occasional misinterpretations, mistranslations, and even distortions. Translating the meanings of the Holy Quran has always been challenging for translators, as the Quran has an exoteric and an esoteric meaning. Al-Jarf, Reima (14 June 2014). "Itineraries in the Translation History of the Quran: A guide for Translation Students" (PDF). files.eric.ed.gov. University of Tartu. Archived (PDF) from the original on 31 March 2025.
19. ^ Kidwai, Abdur Raheem. "Ideologic Presuppositions Behind Translation: A Case Study of the Orientalist English Translations of the Quran" (PDF). www.jspt.ir. Aligarh Muslim University. Archived (PDF) from the original on 11 November 2024.
20. ^ Herrag, El Hassane (2012). "The Ideological Factor in the Translation of Sensitive Issues from the Quran into English, Spanish and Catalan" (PDF). Autonomous University of Barcelona. Archived (PDF) from the original on 22 August 2024.
21. ^ Therefore, it can be noted that the ideology of religion, attitude, and social context of the translators, as well as the involvement of the state, might affect the translation of the Holy Qur’an into various target languages. Gunawan, F. (2022). The ideology of translators in Quranic translation: lessons learned from Indonesia. Cogent Arts & Humanities, 9(1). https://doi.org/10.1080/23311983.2022.2088438
22. ^ Luxemberg, Die Syro-aramaische Lesart des Koran, 254-94
23. ^ Reynolds, "Quranic studies and its controversies", 2008: p.16-17
24. ^ a b c d "Keine Huris im Paradies" (in German). Die Zeit. 15 May 2003.
25. ^ "Low profile for German Koran challenger". Reuters. 11 November 2004. Archived from the original on 7 January 2007.
26. ^ The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran. ISBN 3899300882.
27. ^ "Radical New Views of Islam and the Origins of the Koran". New York Times. 2 February 2002. Archived from the original on 19 December 2013.
28. ^ Stille, Alexander (2 March 2002). "Scholars Are Quietly Offering New Theories of the Koran". The New York Times. ISSN 0362-4331. Retrieved 6 April 2024.
29. ^ François de Blois (2003). "Review of "Die syro-aramäische Lesart..."". Journal of Qur'anic Studies. 5 (1): 92–97 (mirrored at Aismika Allahuma – Muslim responses to Anti-Islam-Polemics).
30. ^ Francois De Blois bio https://www.ias.edu/scholars/francois-de-blois
31. ^ a b Review by François de Blois Journal of Qur'anic Studies, 2003, Volume V, Issue 1, pp. 92–97.
32. ^ a b "Qur'an and History – A Disputed Relationship. Some Reflections on Qur'anic History and History in the Qur'an", Journal of Qur'anic Studies, 2003, Volume V, Issue I, pp. 1–18 (excerpts at islamic-awareness.org)
33. ^ "King, Daniel "A Christian Qur'an? A Study in the Syriac Background of the Qur'an as Presented in the Work of Christoph Luxenberg," JLARC 3, 44–71 (2009)" (PDF). School of History, Archaeology and Religion. Retrieved 17 December 2015.
34. ^ King, Daniel (2009). "A Christian Qur'ān? A Study in the Syriac background to the language of the Qur'ān as presented in the work of Christoph Luxenberg". Journal for Late Antique Religion and Culture. 3: 71. doi:10.18573/j.2009.10300.
35. ^ Hoyland, "Epigraphy and the Linguistic Background to the Quran", 2008: p.53-56, 61–64
36. ^ Hoyland, "Epigraphy and the Linguistic Background to the Quran", 2008: p.60-61
37. ^ Hoyland, "Epigraphy and the Linguistic Background to the Quran", 2008: p.63-64
38. ^ Hoyland, "Epigraphy and the Linguistic Background to the Quran", 2008: p.57-60
39. ^ "Richard Kroes". Livius. Retrieved 26 March 2015.
40. ^ a b Kroes, Richard. "Review of Ch. Luxenberg, 'Die Syro-Aramäische Lesart des Qur'an'". www.livius.org. Archived from the original on 19 August 2012.
41. ^ Stille, Alexander (2 March 2002). "Scholars Are Quietly Offering New Theories of the Koran". The New York Times.
42. ^ Warraq, Ibn (12 January 2002). "Virgins? What virgins?". the Guardian.
43. ^ "What Does The Quran Really Say?". CBS News. 25 July 2003.
44. ^ a b c DE BLOIS, FRANÇOIS; ﺩﻱ ﺑﻠﻮﺍ, ﻑ. (2003). "Review of Die syro-aramäische Lesart des Koran. Ein Beitrag zur Entschlüsselung der Koransprache / ﻗﺮﺍﺀﺓ ﺳﺮﻳﺎﻧﻴﺔ ﺁﺭﺍﻣﻴﺔ ﻟﻠﻘﺮﺁﻥ". Journal of Qur'anic Studies. 5 (1): 92–97\. ISSN 1465-3591. JSTOR 25728097.
45. ^ (Italics in source)
46. ^ Saleh additionally states that "The etymology of a word is a poor indication of what it means in a new context." He refers to Paul V. Mankowski's Akkadian Loanwords in Biblical Hebrew (Winona Lakes: Eisenbrauns, 2000), 1–13 and quotes M O'Conor's article "The Arabic Loanwords in Nabatean Aramaic" JNES 45 (1986), 215: "[T]he fundamental difficulty of all intra-Semitic language study: there is a common stratum of vocabulary and grammatical structure which makes it impossible to assign many words and formants to a particular language. Op cit, p. 55.
47. ^ Richard Kroes. "Missionary, dilettante or visionary?". Livius – Articles on Ancient History. Archived from the original on 19 August 2012.
48. ^ Crone, Patricia (31 August 2006). "What do we actually know about Mohammed?". Archived from the original on 21 April 2009. Retrieved 27 March 2009.
49. ^ Robert Phenix and Cornelia Horn (2003). "Christoph Luxenberg (ps.), Die syro-aramaeische Lesart des Koran; Ein Beitrag zur Entschlüsselung der Qur'ansprache". Hugoye: Journal of Syriac Studies. 6. Beth Mardutho, The Syriac Institute. Archived (PDF) from the original on 9 December 2013.

## Bibliography

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* Dietrich, A. (1971). "al-Ḥad̲j̲d̲j̲ād̲j̲ b. Yūsuf". In Lewis, B.; Ménage, V. L.; Pellat, Ch. & Schacht, J. (eds.). The Encyclopaedia of Islam, Second Edition. Volume III: H–Iram. Leiden: E. J. Brill. pp. 39–43\. OCLC 495469525.

## External links

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* Christoph Luxenberg's channel on YouTube (in Arabic)
* The Koran As Philological Quarry A Conversation with Christoph Luxenberg (Goethe Institute)
* An interview with "Christoph Luxenberg" by Alfred Hackensberger (originally in Süddeutsche Zeitung, here in English translation)
* Islamic-Awareness, From Alphonse Mingana To Christoph Luxenberg: Arabic Script & The Alleged Syriac Origins Of The Qur'an
* Review by Simon Hopkins (Faculty of Humanities, Hebrew University of Jerusalem)

### Academic press

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* Review by François de Blois (Department of Iranian Studies, University of Hamburg)
* Review by Richard Kroes Archived 2012-08-19 at the Wayback Machine (Archeologist, writer of "Islam en Integratie", Rotterdam)
* Review by Angelika Neuwirth (Arabist Department, Free University of Berlin)
* Review by Simon Hopkins (Faculty of Humanities, Hebrew University of Jerusalem)
* Review by Robert R. Phenix Jr. and Cornelia B. Horn (Department of Theology, University of St. Thomas)
* Hoyland, Robert: New Documentary Texts and the Early Islamic State, in: BSOAS: vol 9, part 3, 2006
* Corriente, F.: On a proposal for a ‘Syro-Aramaic’ reading of the Qur'an, in: Collectanea Christiana Orientalia No.1.
* Reynolds, Gabriel Said (2008). "Introduction, Quranic studies and its controversies". In Reynolds, Gabriel Said (ed.). The Quran in its Historical Context. Routledge.
* Hoyland, Robert (2008). "2. Epigraphy and the Linguistic Background to the Quran". In Reynolds, Gabriel Said (ed.). The Quran in its Historical Context. Routledge. pp. 51-69.

### Popular press

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* Goethe Institute: The Koran As Philological Quarry A Conversation with Christoph Luxenberg
* Islamic-Awareness, From Alphonse Mingana To Christoph Luxenberg: Arabic Script & The Alleged Syriac Origins Of The Qur'an
* Lebanon Wire: Giving the Koran a history: Holy Book under scrutiny
* Newsweek: Challenging the Koran
* New York Times: Scholars Scrutinize the Koran's Origin
* Reuters: Low profile for German Koran challenger

*[OCLC]: Online Computer Library Center number
*[LC Class]: Library of Congress Classification
*[c.]: circa