The Quran- Misinterpretation?

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On Monday night, I settled down to watch the much advertised Channel Four programme “The Koran”-Channel Four had dedicated two hours of prime time TV to examining the issues at stake in what is often perceived by Muslims and non-Muslims as a very controversial and politically charged text.

The producers of the program decided to focus the apparent contradictions in “the most ideologically influential text in the world”. How can a text that preaches tolerance and forgiveness, a text in which Jesus and Moses are revered as prophets no less than Muhammad, also be cited in justification for the jihad, the fatwa, the slaughter of the infidel? How can some Muslim countries have women as heads of state, and others insist on women being treated as chattels?
I was very impressed at how the program asked people from all walks of life as to their interpretation of the Holy Book, from Sheikhs and Ayatollahs, to peasant farmers, Hamas representatives and leading academics and thinkers such as Professor Tariq Ramadan.
Muslims believe the Koran to be the word of God as dictated to the Prophet Muhammad whilst most Christians and Jews understand their holy texts to be authored by man and inspired by God. This distinction means that critical analysis of the Holy texts which has so enlightened Christian and Jewish thinking since the 16th century becomes an extremely sensitive issue when applied to the Koran and it doesn’t help when those scholars who are making the attempt are largely western non Muslims. can their studies really shed new light on the text and its origins?
In 1972, during the restoration of the Great Mosque of Sana, Yemen, workers discovered a mash of old parchments in a loft between the inner and outer rooms. the entire load was stuffed into some twenty potato sacks, where it might have remained where it not for the arrival, seven years later, of Dr Gerhard Puin, German scholar and Koranic expert. Puin immediately grasped the significance of the find, working with a team of local assistants, he carefully prised the layers apart and fired off thousands of photographs. Four fragments immediately caught Puin’s attention, they contained the first and last chapters of the Koran and unlike any other Korans in existence they were illustrated with architectural drawings and mosques, vital clues to their origin.

Because of its drawings, because of its art historical context, you can date this Koran very precisely to the time of al-Waleed, this is the reign between 705 and 715—Dr Gerhard Puin

The oldest datable Koran in the world, created some 70 years after the death of the Prophet. From the potato sacks, Puin identified the fragments of nearly a thousand different Korans, comparisons between them and the standard Cairo text in use today are startling. These early texts are written in a kind of short hand with no vowel markings or distinguishing dots, which means that individual words can have up to thirty different meanings.

Sheer existence of so many different possible readings will suggest that this text wasn’t passed down word for word. The text isn’t as sable as it seems in the Cairo version.–Dr Gerhard Puin

There was another important discovery amongst the Sana fragments. The application of simple forensic techniques revealed earlier texts that had been washed off and over-written. Although the hidden text revealed no contradictory meanings, words had been changed, verses and whole chapters rearranged.

If his researches are correct, particularly upon dating, it suggests in fact that the Koran was not a single product, a single entity that was fixed by 650 but actually developed much much later, hence the overlaying of texts, of written materials. –Dr Patrick Sookhdeo

None of this phases Islamic scholars, past and present, they are adamant that the integrity of the text has been preserved through a strong oral tradition and if differences occurred in written versions, they say this due to regional and colloquial variations of the same words and phrases

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