Salam Everyone,
By "Semitic Rhetoric" analysis i (re)-discovered Al-Quran Under 3 angles which can be connected or not together :
- Beauty of the organization of speech at different levels
- Tasfir (even if i Don't like this word) by God himself
- Very high precision of each letter, word...
---------- Anyway,
GENERAL COMMENT before :
- The opportunity is here offered to briefly recall an essential point of exegetical reflection: The exegete, to obtain his traditionnal meaning had to resort to
the principle of the atomized analysis of the Koran; methodology consisting mainly of reducing the text to the unit-verse.
- A body of phrase totally isolated from its context and thus subject to random and arbitrary. Unfortunately, it must be noted that the majority of traditional and "modern" scholars have practiced this cutting, spraying the text in over 6,000 subunits and making the Book only a sum of independent sentences, a non-text.
- The present work alone demonstrates the absolute necessity of going beyond verse-by-verse reading. The Quran is a text, and what text!, Which can only be understood by taking into account its structural integrity. To this end, one can proceed to an analysis of Semitic semiotics or, more exactly, to an analysis according to the rules of the structural semiotics of Revelation. Behind this specialist jargon hides an extremely powerful exegetical tool bringing a structural vision of Revelation.
We are given here the opportunity to make a simple but powerful demonstration.
------- Here is the
LITTERAL CONTEXT of the ayat 22:40 ----------------------
(
A) - [22:38]
God will certainly defend those who have faith. (
B) - God, indeed, does not like the
traitor (1) filled with
ingratitude. (2) (a)
[22:39] Permission is granted to those who are fought because they suffered
injustice. (b)
(
C) ?
God, indeed, is able to make them
victorious.
(
D) - [22:40] To those who have been
expelled from their homes, (a)
Outside all
right, (x)
Only because
they said, "God is our Master."(a?)
(
X) -
If God did not repel some people by others,
(
D?) -
hermitages (or places of retreat) would be demolished,(a)
as well as
places of trade (or markets / trade), (x)
and the
bonds of solidarity (support) (x?)
and the
places of obedient listening (or submission) - where the
name of God is abundantly mentioned.(a?)
(
C?) -
God, indeed, gives
victory to those who support him because God certainly holds Strength and power.
(
B?) - [22:41] To those who, if We establish them in the land exploitation, establish the
Salat (1?)
and give the
Zak?t (2?), (a)
And
Order the adequate and forbid the blameworthy. (b)
(
A?) -
To God returns the final decision.----------
COMMENT ----------------------
We will have already noticed that the initial presentation of the translation of this Qur'anic passage does not linearly follow the verse-by-verse division. The verses of the Qur'an do not correspond to independant and autonomous units of meaning placed end to end.
The same order, very often, confuses the reader conditioned by the composition of text according to the rules of Western classicism. At least, it is therefore necessary when reading the text structured according to criteria of meaning, something that the editions of the Koran in Arabic do not offer but sometimes found in the translations, it is here the case. These "assemblages" are often approximate and arbitrary, and totally dependent on translators.
The presentation from the structural point of view of Revelation is radically different.
It obviously takes into account the order of the verses but takes into account the units of meaning in their overall composition.
The "cutting" is thus totally different but, essential fact, directed according to
precise principles.
This approach offers a quasi-holographic vision to highlight the major sequences and central themes around which are built according to well-defined rules the additional information.
In the example we have provided, within the structural symmetry, the colorization highlights key words or complementary segments whose association is systematically meaningful.
Thus, in this passage, this presentation immediately shows the structure. It is a concentric exposition, a very common figure in the Koran. Around a center, here "
If God did not repel some people by others", the other units are arranged concentrically and symmetrically what we have pointed out by pointing
A-B-C-D-X-D'-C'-B'-A'.The central element represents the main theme around which the additional information is arranged
----------
Specific COMMENT on
D-D' : ----------------------
=>
Spiritual/intellectual life - "
expelled from their homes" corresponding with "
ermitages"
- "t
hey said, "God is our Master." corresponding with "
where the name of God is abundantly mentioned."
=>
worldly life - "
Places of trade" & "
the bonds of solidarity" corresponding with "
right" (Arabic : Haqq) => See [2:275] for commerce versus riba + ayats preceding the word Salawat (give the right to others specially weak like Nissa in the quran)
------------------------
NB : If you Don't know about the principles of "Semitic Rhetoric" here is a link for a brief introduction :
https://www.academia.edu/3638025/The_Quran_and_Semitic_Rhetoric_Review_of_Michael_Cuypers_Le_Festin_une_lecture_de_la_sourate_al-M?idaNB : We can have more proofs by others approach like linguistics..(Wakas already has approached of my traduction in another thread) but it is not the subject of this thread.
But just a comment of the term "Masjid" which is a general term in the quran and not like a only specific trafitional muslims term - Cf. ayat [18:21]
-----------------------
Peace be upon u.
Ayat [22:40 is one of the key ayat to have a sound comprehension of the quran.
