Ledisciple,
Merci pour l'intérêt et les commentaires.
C'est que j'aimerais éclaircir cette affaire de falsification. C'est à dire que je veux savoir hors de tout doute possible si oui ou non l'idée d'une corruption matérielle des textes de la Bible se trouverait bien enchâssée dans le Coran dès le départ, ou bien dans le couple Coran-hadith(s).
je vais vous dire ce que je ne comprends pas. C'est pourquoi personne n'est très capable de me dire : la falsification matérielle des textes de la Bible est signifié ici dans le Coran et soit à la sourante ''X'' au numéro ''Z''.
Voyez :
La page de WikiIslam signale qu'il n'est pas l'idée d'une falsification matérielle des textes de la Bible dans le Coran. Le père François Jourdan dit dans un de ses livres que le concepte coranique de falsification n'est pas claire. Joseph Bosshad dit ce que j'ai rapporté plus haut. Il est pourtant vrai, ledisciple, que des commentateurs musulmans d'époque médiévale considéraient, pour leur part, qu'il ne pouvait pas être question d'une falsification matérielle des textes en eux-mêmes, à l'instar de ce que dit Raistlin.
Qui dit vrai ? quoi comprendre ?
Il se trouve juste comme une exigence de vérité de mon côté. C'est difficile de comprendre ça ?
Tiens, vous me direz ce que vous penseriez de ceci :
On the Qur'anic Accusation of Scriptural Falsification (tahrîf)
and Christian Anti-Jewish Polemic
GABRIEL SAID REYNOLDS
UNIVERSITY OF NOTRE DAME
«According to the fully articulated salvation history of Islam, Moses and Jesus (like all
prophets) were Muslims. Moses received an Islamic scripture, the Torah {tawrät), as did
Jesus, the Gospel (injU). Their communities, however, suppressed their religion and altered
their scriptures. Accordingly, a canonical hadlth has the Prophet Muhammad declare:
- O community of Muslims, how is it that you seek wisdom from the People of the Book? Your
book, brought down upon His Prophet—blessings and peace of God upon him—is the latest
report about God. You read a Book that has not been distorted, but the People of the Book,
as God related to you, exchanged that which God wrote [for something else], changing
the book with their hands. 1
This hadïth refiects the idea found frequently among Muslim scholars, usually described with
the term tahrîf,
that the Bible has been literally altered. The same idea lies behind Yâqût's
(d. 626/1229) attribution of a quotation on Jerusalem to a Jewish convert to Islam from Banü
Qurayza "who possessed a copy of the uncorrupted Torah." 2
Muslim scholars also accuse Jews and Christians of misinterpreting the Bible by hiding,
ignoring, or misreading it, and on occasion they describe such misinterpretation as tahrîf as
well. [...]»
_____
1. al-Bukhârî, Sahlh, K. al-Shahädät, 29 (Beirut: Dâr al-Kutub al-'Ilmiyya, 1420/1999), 2: 182. The last line is an allusion to Q 2:79. Ibn Khaldun (d. 808/1406) reports that the Prophet once found 'Umar reading a leaf of the (falsified) Torah. At this Muhammad "got so angry that his anger showed in his face. He said: 'Did I not bring it to you white and clean? By God, if Moses were alive, he would have no choice but to follow me'." Ibn Khaldun,
The Muqaddimah, tr. F. Rosenthal (New York: Pantheon Books, 1958), 2: 438-39. On this tradition, see also
I. Goldziher, "Über muhammedanische Polemik gegen ahl al-kitâb," Zeitschrift der Deutschen Morgenländischen
Gesellschaft 32 (1878): 345.
2. Yäqüt, Mu'jäm al-buldän, ed. F. Wüstenfeld (Leipzig: Brockhaus, 1866-73), 4: 593. See Goldziher, "Über
muhammedanische Polemik," 345.
3. On this, see especially J.-M. Gaudeul and R. Caspar, "Textes de la tradition musulmane concernant le tahrîf
(falsification) des écritures," Islamochristiana 6 (1980): 61-104. See also D. Thomas, "The Bible in Early Muslim
Anti-Christian Polemic," Islam and Christian-Muslim Relations 1 (1996): 29-38. There are examples, of course,
of medieval Muslim scholars who read the Bible without any particular concern with tahrlf. This is the case with
the Ismâ'îlî Abu Hâtim al-Râzï (d. 322/933-4), who defends the Bible against Abu Bakr al-Razi (d. 313/925 or
323/935), and Ibrahim al-Biqa'I (d. 885/1480), who argues that the Bible (with some limitations) can be used for
religious purposes. See P. Kraus, "Extraits du kitäb a'läm al-nubuwwa d'Abü Hätim al-Râzî," Orientalia 5 (1936):
35-56, 358-78; Abu Hätim al-Râzî, A'läm al-nubuwwa (Tehran: Royal Iranian Philosophical Society, 1977);
Journal of the American Oriental Society 130.2 (2010)
http://www.nd.edu/~reynolds/index_files ... cation.pdf
