L’auteur

Gabriel Sawma est un avocat spécialisé en droit international (notamment les droit de l’Union européenne, du Moyen-Orient et de la loi islamique. Son domaine de recherche et ses conférences sont centrées autour des droits de la femme dans le Coran, l’influence de l’araméen dans le Coran et la Bible hébraïque.

Presentation

(…) the Muslim commentators do not understand the language in which the Quran was written. The language of the Quran has always been Aramaic. Aramaic renders interpretations that are totally different from those rendered by Muslim commentators throughout the last fourteen centuries. The Quran states that its language is Arabic, but Arab speaking people have difficulty understanding its language. The difficulty stems from the fact that the language of the Quran has always been and still is Aramaic. In the seventh century, the written language of the Near East was Syriac, a dialect of Aramaic, not Arabic. The classical Arabic is a distorted form of Aramaic. The Palmyrene and Nabataean inscriptions in Syria and Transjordan indicates that these two Arab kingdoms had their literature written in Aramaic, Greek and some Latin. None of these inscriptions were written in the "classical Arabic". There are numerous Quranic verses that are kept out of translation, among those are the Quranic words of "kalalat" (Q. 83 : 9) ; "iliyyun" (Q. 83 : 20) ; "ra’ina" (Q. 2 : 47, 105) ; "sijjin" (Q. 83 : 9) ; "tasnim" (Q. 83 : 28) ; "iblis" (Q. 2 : 35, 18 : 51) ; "al-riss" (Q.25 : 39) ; "al-samiri" (Q.20 : 86) ; "wasatan" (Q. 2 : 144) etc. These and other words can be understood within the Aramaic context only, not Arabic. Eastern Syriac dialect is dominant in the Quran. This is indicated by the use of ending /a/ rather than /o/, and the change from /b/ to /w/. The book deals with the erroneous interpretations to the Quran given by Muslim commentators, and the consequences of those erroneous interpretations in the life of Muslims around the world. It deals with the Aramaic language of the Quran. It also lists the Quranic verses that were borrowed from the Bible.

Table des matières

Chapter One - The Semitic Languages 1- The Akkadian Language 2- The Amorite 3- Ugarit 4- The Amarna Letters 5- The language of Ebla 6- The Phoenician Language 7- The Languages of the Ammonites, Moabites, Edomites 8- The Hebrew Language : Biblical Hebrew, Rabbinic Hebrew 9- The Aramaic language :

9.a- Old Aramaic, 9.b= Official Aramaic, 9.c- Biblical Aramaic, 9.d- Western Aramaic, 9.e- Eastern Aramaic, 9.f- Babylonian Jewish Aramaic, 9.g- Mandaic Aramaic, 9.h- Syriac, 9.i- Palmyrene Aramaic, 9.j- Nabataean Aramaic.

10- The Arabic language.

Chapter Two - The Qur’an 2.1 Compilation of the Qur’an 2.2 The Language of the Qur’an 2.3 The Format and Origin of the Qur’an.

Chapter Three - The Syriac Influence 3.1 Background 3.2 Meaning of the word "Qur’an" 3.3 Differences in style and composition of the Qur’an.

Chapter Four - The Syriac-Aramaic Language of the Qur’an The following chapters of the Qur’an have been analyzed :

Al-Fatiha, Al-Baqara, Al-Imran, Al-Nisa, Al-Maidah, Al-An’am, Al-A’raf, Al-Anfal, Al-Tauba, Yunus, Hud, Yusuf, Ibrahim, Al-Hijr, Al-Nahl, Bani Israil, Al-Kahf, Maryam, Ta Ha, Al-Anbiya, Al-Hajj, Al-Mu’minun, Al-Nur, Al-Furqan, Al-Shu’ara, Al-Naml, Al-Qasasi, Al-Rum, Al Ahzab, Al-Zukhruf, Al-Dukhan, Qaf, Al-Mujadilah, Al-Hashr, Al-Mumtahinah, Al-Qalam, Al-Haqqa, Al-Buruj, Al-Ala, Al-Ghashiya, Al-Duha, Al-Alaq, Al-Qadr, Al-Bayyinah, Al-Zilzal, Al-Fil, Al-Quraish, Al-Kauthar, Al-Nasr, Al-Lahab, Al-Ikhlas.

(Source : www.syriacaramaicquran.com)