Box of Islam (English) – Hamed Abdel Samad – Koran Compilation – Ep 22 – teaser 1
I am really very interested about the marriage bond between the Syriac language and alphabet on one side, and the then nascent Arabic language and alphabet on the other side. The Koran is the result of that era in particular. When we find out that there was a [Christian] monk who was called Waraqa ibn Nawfal that was proficient in Syriac and proselytizing people to Christianity. We expect that the language that he was using was Syriac or the Garshuni script to attract the Arabs to Christianity and this era is in particular the one in which the Koran emerged with its specific language dubbed by the researcher Christoph Luxenberg as a creole language between the Arabic and Syriac languages and where the Syriac words have been Arabized and interpreted later in time by investigating the backstory of the verses where they showed up and with the help of exegesis scholars. Yes, even the Koranic text itself is regarded by Prof. Christoph Luxenberg as a common heritage or tradition shared among the Muslims and Christians alike. Because it was in and of itself [the product of] a process of cultural exchange and interaction of that time ranging from prophets and non prophet tales. We see this theme featured strongly in the Koran. For example, the parable of the People of the Cave (Seven Sleepers of Ephesus in Christianity) is an undisputed proof for that common heritage. Because the parable is credited to Jacob of Serugh as you sir know. In fact, it wasn’t a [factual account]. I’ve read about the legend of the People of the Cave and Jacob of Serugh didn’t author it to chronicle an event that really happened. It was nonetheless an allegory that was meant to convey the notion of the persecution of Christians – Yes, right. at the hands of the Byzantine Empire. Put another way, he created this allegory of the youth who took a shelter in a cave and then overslept for hundreds of years!! and then woke up to find that their society became not recognizable anymore to them. He called them the Youths of Ephesus. Also, not only that …. the symbolism lied in the affirmation of the doctrine of resurrection, rising from the dead and the spreading of Christianity on a large scale too. That was the moral. Of course, it wasn’t a factual story but a fictitious one authored by Jacob of Serugh and for this very end as a Christian missionary statement.