2022/04/08

Amazon.com: The Koran: A Very Short Introduction: 9780192853448: Cook, Michael: Books

Amazon.com: The Koran: A Very Short Introduction: 9780192853448: Cook, Michael: Books


The Koran: A Very Short Introduction 1st Edition
by Michael Cook  (Author)
4.1 out of 5 stars    115 ratings



The Koran has constituted a remarkably resilient core of identity and continuity for a religious tradition that is now in its fifteenth century. In this Very Short Introduction, Michael Cook provides a lucid and direct account of the significance of the Koran both in the modern world and in that of traditional Islam. He gives vivid accounts of its role in Muslim civilization, illustrates the diversity of interpretations championed by traditional and modern commentators, discusses the processes by which the book took shape, and compares it to other scriptures and classics of the historic cultures of Eurasia.

About the Series: Combining authority with wit, accessibility, and style, Very Short Introductions offer an introduction to some of life's most interesting topics. Written by experts for the newcomer, they demonstrate the finest contemporary thinking about the central problems and issues in hundreds of key topics, from philosophy to Freud, quantum theory to Islam.


Editorial Reviews
Review

"In a beautifully written, concise, and insightful study... Michael Cook makes clear some of the mysteries of this holy book....Evocative and explanatory.... For anyone, at almost any level of knowledge, wanting to learn more about the Qur'an, this is a wonderful place to start."--First Things

"Professor Cook's book is informative, witty, and rich with insight. The author firmly places the Koran within its broader context, lending his treatment depth and vigor."--Mohamed Mahmoud, Tufts University

About the Author

Michael Cook is Cleveland E. Dodge Professor in the Department of Near Eastern Studies at Princeton University.
Product details
Publisher ‏ : ‎ Oxford University Press; 1st edition (June 15, 2000)
Language ‏ : ‎ English
Paperback ‏ : ‎ 176 pages

Customer reviews
4.1 out of 5 stars

==
The Koran: A Very Short Introduction
by Michael A. Cook
 3.38  ·   Rating details ·  644 ratings  ·  72 reviews
The Koran has constituted a remarkably resilient core of identity and continuity for a religious tradition that is now in its fifteenth century. In this Very Short Introduction, Michael Cook provides a lucid and direct account of the significance of the Koran both in the modern world and in
that of traditional Islam. He gives vivid accounts of its role in Muslim civilizatio ...more
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Paperback, 176 pages
Published June 15th 2000 by Oxford University Press, USA (first published February 24th 2000)
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Riku Sayuj
May 25, 2014Riku Sayuj rated it it was ok
Shelves: history-medieval, books-about-books, vsis, philosophy-eastern, religion, history-civilizations, quran
More like A Very Short Introduction to Classical Arabic: exhausting linguistic analysis peppers the pages, though a lot of good stuff about the Koran and its many meanings are hidden inside. But frankly, I am dazed.

This VSI, while being not so helpful in understanding the Koran itself, gives a good flavor of the centuries old task of deciphering it and the many difficulties thereof, by pointing out the many difficulties attendant on a reading -- with specific verse-examples, with the linguistic difficulties highlighted; but not ignoring the more theological difficulties regarding: the composition of the Koran, pre-existence, satanic verses, struggles with modern values, tolerance vs intolerance, women’s role and treatment, etc. Retrospectively, as I write this review I can see a lot of ground was covered, but I must warn you it is not much fun while actually reading. The reader can feel very lost very quickly in an ocean of divine arabic versification and interpretation. (less)
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Darwin8u
Oct 23, 2016Darwin8u rated it liked it
Shelves: 2016, vsi, nonfiction, religion
"It is surely a noble Koran in a hidden Book - none but the purified touch it - a sending down from the Lord of all Being."
- Q56:77-80

description

I've been thinking of reading/listening to the Koran for a couple years now. I've read various Sura before, and have a fair working knowledge of the book, but have never approached it from beginning to end. Recently, with the publication of The Study Quran: A New Translation and Commentary, I'm close to taking the plunge. Because of the strong oral tradition of the Koran, however, I also wanted to listen to it. Listening to it in Arabic presents the obvious issue: I don't understand Arabic, so I found a good Modern English reading based on interpretations of the meaning by Dr Muhammad Taqi-ud-Din al-Hilali and Dr Muhammad Muhsin Khan. I've also got a version the Kingdom of Saudi Arabia sent me (I actually have an English AND Turkish translation) once when I wrote requesting it. This translation is fairly dominant in English and from what I've read has a fairly conservative, dare I say fundamentalist, bent to it. Again, I don't read Arabic so when I eventually approach the book I will ALWAYS be dependent on others for their scholarship, interpretation, and thus biases.

That is part of the reasons I wanted to read Cook's VSI to the Koran before I started reading the Koran itself. In broad strokes, I knew much of what he spoke about before, but his details were interesting. I was hoping for more of an overview of the text itself, but Cook's introduction mainly sets the table for reading the text by explaining (going backwards in time): The Koran in the Modern world, the Koran in the traditional Muslim world, and the formation of the Koran. The most interesting part to me was the middle section, which delved into the Koran in the tradition Muslim world. In this section he explored the Koran as codex, text, worship, truth, and object of dogma. That said, I also liked the first section's exploration of the idea of scripture (which extends, obviously beyond the Koran) and the dissemination, translation, and interpretation of the Koran.

So, in many ways this book didn't give me all of what I wanted, but it did give me much that I think I will need to read and better understand the Koran. (less)
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Tariq Mahmood
Sep 03, 2012Tariq Mahmood rated it it was amazing
Shelves: islam
This is book is a very concise and relevant view of issues related to the Koran. The Koran is a scripture, not a treatise or dogmatic theology.

The author points out some of the known issues in the Koran, like the issue of abrogation of verses. How can all powerful Allah not know? The author does not delve too much in the many explanations given by Muslim apologists defending or denying abrogation, but I guess it is very difficult to defend the resulting contradictions due to the many abrogations listed in the Koran.

The other issue was introduced by 13th century scholar of Islam, Ibn Taymiyyah, who argued that all Muslims shall have to learn Arabic in order to really understand Islam. Suffice to say, this completely impractical suggestion is pretty relevant even to this date where a number of scholars argue its many merits, leaving me flabbergasted generally.

The next issue was relevance of Koran when juxtaposed with modernity values of science, religious tolerance and women rights. With science, the author quotes studies profiling Koran in light of modern science. The obvious disadvantage being that science will move on, thus making the Koranic justifications redundant. Religious tolerance is also an issue with many Scholars declaring non-Muslims subservient in the light of Koranic verses. Similar stance is taken when women are considered through the Koranic lens. I think the author has made a pretty valid point as Koran fares very well when compared to the Bible and other scriptures but lacks when judged against modernity. More efforts have to be taken by the Islamic scholars to modernise the Koran, I guess otherwise it could be resigned to obscurity like other previous scriptures.

Other issues discussed are...
- Whether to consider the Koran literally or metaphorically?
- Should the Koran be bought or sold like the Jews?
- How to dispose a worn out or used Koran properly? Wipe off the ink from the paper maybe? But what to do with the inky water? the author cites the example of the Taliban who banned all paper bags in Afghanistan in fear that the paper may contain Koranic verses.
- How to make sure that the text remains accurate? Engrave it on the rock for longevity? The Chinese Hun did it but that too could not last for more than a decade. There are no master copies of the Koran.
All in all the author likes the way Koran was preserved, with all errors intact, the way how the Koran was broadcast across the ages.

Finally the tradition of numbering the verses has been pretty recent and the naming of Surahs is also man made, not divine. (less)
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Ahmad Sharabiani
Jun 01, 2016Ahmad Sharabiani added it
Shelves: philosophy, 21th-century, non-fiction, religion, historical, islam
The Koran: A Very Short Introduction (Very Short Introductions #13), Michael Alan Cook

The Koran has constituted a remarkably resilient core of identity and continuity for a religious tradition that is now in its fifteenth century. In this Very Short Introduction, Michael Cook provides a lucid and direct account of the significance of the Koran both in the modern world and in that of traditional Islam.
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Luís
Jul 15, 2020Luís rated it it was ok  ·  review of another edition
Shelves: g-religion, e-2, great-britain
The Koran is the sacred book of the Muslim religion. He believes in the Islamic faith and is the word of God. Or God, as revealed by the angel Gabriel to Mohammed, the last prophet of the Judeo-Christian God. Thus, the book is considered divine. The Koran is Islam as the Torah is Judaism, or the New Testament is Christianity. Most of the Koran (sometimes also called Qur'an) written during the life of Muhammad. The rest thought to have been written shortly after his death from the notes of the scribes. It estimated that Muhammad had over 50 writers scoring his speeches during the 7th century AD. However, in most sects of Islam, it is believed that the Quran exists in its entirety and unchanged today and is not an interpretation of Muhammad's speeches but a transcript. Therefore, the Qur'an is the word of God and establishes how Muslims should live in the world.
Because Arabic initially used was soon lost to other derived languages. Most Muslims see the translation of the Qur'an as interpretations of the original. Muslim scholars return to the original language to resolve interpretive disputes. Some Muslim sects interpret the Qur'an, while others take each word as the word of God and therefore, incontestable. In all Muslim sects, it is forbidding to destroy a Koran or to deface one. Each copy, whether in the original language or not, has inherent holiness. However, there is controversy over the interpretation of the Qur'an, and conflicts tend to be divided by several Muslim sects. Certain things agreed upon. Muhammad is the last prophet of God, who divinely inspired through the Angel Gabriel. His words are the words of God. Just all religions in the world need to figure how to make their texts the sacred work in the modern world, Muslim sects want to be to take on this task by interpreting Muhammad's words for today. Or merely sticking close as possible with the teachings of Muhammad could comparing to fundamentalist Christianity or Judaism. Like many religious works, the Qur'an has some inherent contradictions, which can define theological differences in Muslim sects. For example, a passage from the Koran advocates beating women who misbehave, while several other texts advocate that for women what kind of treatment they should receive from their husbands. A person may use such passages at any time in God's word, suggesting that disobedient women should treat poorly.
On the other hand, it can argue that throughout the Qur'an, Muhammad's convincing argument is for the gentle and loving treatment of women. Some Quranic prophets recount religious texts that are familiar enough to read the Old and New Testaments. The Virgin Mary revered in the Qur'an. Thus, Abraham, Moses, Noah and all have recounted stories. Jesus Christ saw as a prophet and not the son of God, which differs from the beliefs of many Christian sects. However, the key figures of the New and Old Testament are honoured relevant and recognized as the predecessors of the Last Prophet, Muhammad. Their teachings and words have created the fastest-growing company in the world religion. (less)
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Omar Ali
Dec 17, 2013Omar Ali rated it really liked it
Pious Muslims may feel that in the presence of the text and its commentaries, they do not need Professor Michael Cook's "very short introduction" to the Koran. The pious may also wish to stay away because Professor Cook was once associated with the notorious "Hagarene hypothesis" (put forth in the 1977 book: Hagarism: The Making of the Islamic World by Patricia Crone and Michael Cook) though he has since backed away from some of the more extreme claims of that book. But "The Koran, a very short introduction" turns out to be a very witty and interesting book, full of insights that the most pious Muslim will find informative and stimulating.
There is a tendency to avoid difficult issues at a time when Likudniks, oil barons and Christian fundamentalists are trying to permanently colonize huge chunks of the Middle East, but it is unlikely that the Binladens of the Islamic world will be able to provide an intellectual framework adequate to the task at hand. Un-nerving as it may be, Muslims have no choice but to re-examine and reconstruct their faith. Professor Cook's "short introduction" may lead on to better and bigger things.
Professor Cook starts by discussing what constitutes a sacred scripture and the forms such scriptures have taken in different civilizations. He then outlines the role the Koran plays in Muslims culture and how this is similar and how it differs from the role played by the Bible or the Vedas in their cultures. A few short selections from the Quran (the Fatiha, surah alfeel, the "throne verse", the "sword verse", among others) are presented in standard translations and used to illustrate the Quranic message and how it is perceived. The treatment is fair and balanced, though with a touch of levity that some Muslims may find initially disconcerting. One can get an idea of professor Cook's tone from his own description of his latest work:
"Recently I have published a monograph on a very Islamic value: al-amr bi`l-ma'ruf - roughly, the duty of each and every Muslim to tell people off for violating God's law".

The sentence is accurate enough, though the tone is one that a pious Muslim may find out of place in a discussion of religion. But professor Cook is not a pious Muslim and may perhaps be excused as long as he is not unfair (and in this book at least, he is generally fair). After discussing the status of the Koran in the Muslim world today, He goes on to discuss its origins, its content, organization, translation, pronunciation, commentaries, and dissemination. As is to be expected in such a small book, he cannot cover any topic in great detail, but he manages to touch on a very large number of issues and manages to convey a sense of the subject surprisingly well. The text is packed with fascinating little nuggets, like a picture of the Quran with Spanish translation in Arabic script! In every chapter, he says enough to spark a desire to learn more. At every step, he also interjects comparisons with other culture and other scriptures; comparisons that are illuminating and enlightening and, generally, even-handed. Currently "hot" topics like "tolerance" and "women's rights" get highlighted, as expected, but he does point out that prior generations did not necessarily look at them through contemporary lenses. What bothered older commenatators about the quranic reference to wife beating may turn out to be very different from what bothers a "modern liberal". On the other hand, at times the older commentators (and the text itself) turn out to have been much more "modern" than we expected.
Professor Cook's little book works very well as an introduction for someone unfamiliar with the Quran, but if anything, it is even more interesting for someone already familiar with Muslim culture and history. He notes the extraordinary hold of "fundamentalist" interpretations in the Muslim world today, but ends by pointing out that this was not always the case and may not be the case in the future. As an example of how things may change, he points to the work of Abdul Karim Surush in Iran, whose book "siraat-haay mustaqeem" (straight paths) raises the possibility that there is more than one straight path and all may co-exist.
In short, almost anyone wanting to learn more about the Qur'an, will find this a wonderful place to start. It may be a very short introduction, but it touches on many important issues and does so with great erudition and unexpected wittiness. Worth a read. (less)
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Ashri
Dec 07, 2017Ashri rated it it was ok
Kinda misleading on some points. But I appreciate the Prof's effort to write about Quran. Yet, it made me more convinced that we can't really know about what Quran is saying without believing in it. ...more
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William
Jun 04, 2019William rated it did not like it
I've read two "A Very Short Introduction" books, both of which I had to do for college and would not have done on my own. Neither was very good but this one was by far the worst.

There is plenty of material on the history of the Qu'ran in the first century or two after the death of Mohammed and in the modern age, but not much in between. There is very little about the meaning of the Qu'ranic verses or how they were perceived by people during Mohammed's time. Cook does however go into extremely h ...more
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Spencer
Mar 09, 2016Spencer rated it liked it
I am a Christian pastor, and I have been slowing going through the Koran on my own time. My hope is to do sermon series or a few lessons with my church so how we can have a balanced, loving perspective of our Muslim neighbors, far from the xenphobia that gets propogated.

As I have been finding, and as Cook notes, unlike the Christian and Hebrew Bible, the Koran is not chronological, no overarching narrative, very little variation in genre and discourse, with no discernible overall editing structure, which makes novice readers like myself a bit lost. So, I began looking for helpful resources to help me navigate through the Koran. I figured this was an accessible place to begin, given that it was a "very short introduction."

This book was helpful in that it not only talked about the Koran, but the history of the Koran, which is something I would not have known: its compilation, its canonization, major schools of interpretation, their accompanying approaches, and major texts in dispute. I thought that was really helpful.

While all of that was good, I felt that he just did not go into enough depth as to the actual teachings of the Koran. I was hoping for something like a brief summary of theology or reader's guide, and really there was just the one chapter on the "message" of the Koran, which I did not think was enough. I suppose more would be in the "Islam: A Very Short Introduction," but for me, as I said, this book was more about the history of the Koran that the teachings of the Koran per se. The book did recommend a few scholarly readers guides to the Koran, which I think I will order. (less)
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Daniel Wright
Mar 03, 2015Daniel Wright rated it liked it
Shelves: religion, vsi, islam
Cook surveys the subject matter and all its aspects, not with the secular snootiness I had expected, but with a frank and generous curiosity. The result is both pleasant and instructive. (Incidentally, this may be the only book I have read in which the author specifically invites communication from his or her readers).

Part One: Introduction
Chapter 1: Preliminaries
Chapter 2: The message of the Koran

Part Two: The Koran in the modern world
Chapter 3: The dissemination of the Koran
Chapter 4: The interpretation of the Koran
Chapter 5: The very idea of scripture

Part Three: The Koran in the traditional Muslim world
Chapter 6: The Koran as codex
Chapter 7: The Koran as text
Chapter 8: The Koran as worship
Chapter 9: The Koran as truth
Chapter 10: The Koran as an object of dogma

Part Four: The formation of the Koran
Chapter 11: The collection of the Koran
Chapter 12: The Koran in the lifetime of the Prophet
Chapter 13: Doubts and puzzles
Chapter 14: Conclusion (less)
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Leo Abrantes
Jul 06, 2012Leo Abrantes rated it did not like it  ·  review of another edition
Shelves: non-fiction, religion, kindle-drm, stop-reading
I would not recommend this book as an introduction to the Koran. It seems difficult for the author to approach the Koran as an historical text and spends half time giving assertions about the present day Islam.

Stopped reading as I realized there is little to gain from his perspective.
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N
Jun 17, 2019N rated it really liked it
I got sucked into this book to read very specifically about the concept of Quranic abrogation, and 2hours later I'd end up finishing the book. It is fast, concise, and insightful, can't see any reason not to read it. Well, a few reasons, I'll give you. I was more interested in the historical context of the Quran and the geopolitics of Islam when it was born. This is not that book. The linguistic analyses were fantastic and thoroughly unintelligible for someone of my knowledge level. I didn't even bother highlighting them in the clippings below, that's how much faith I have in my ability to transform that topic into the zone of intelligibility. As with any topic, reading more deeply shifts me ever so slightly towards the moderate end of the opinions on the topic, and this is no different. Except I did wonder if my directions were messed up and whether it was in fact less moderate to appreciate the complexity of Quranic verses, seriality, the role of authoritative commentaries in filling gaps, and the gaps of translation.

Clippings

‘It is not the propagation but the permanency of his religion that deserves our wonder: the same pure and perfect impression which he engraved at Mecca and Medina, is preserved, after the revolutions of twelve centuries, by the Indian, the African, and the Turkish proselytes of the Koran.’

Some of them are habitually referred to as ‘classics’. As our term for the literary masterpieces of ancient Greece and Rome, this fits the Homeric epics perfectly, and by analogy we have come to speak of ‘the Chinese classics’. We do not, however, feel comfortable applying the term to texts vested with a strongly religious authority. Here the word most often used is ‘scripture’: the Bible is the paradigm case, and by extension we tend to speak of the Zoroastrian, Hindu, and Buddhist ‘scriptures’. But the usage jars, since in their own cultures the Avesta, Vedas, and Tripiṭ aka are conceived as oral, not written, texts.

It has much to say about the moral and legal duties of believers, but contains nothing like the law-code which is the centrepiece of the Book of Deuteronomy.

‘The Straight Path’: al-ṣirāṭ al-mustaqīm. The word ṣirāṭ is interesting. The Romans used the Latin ‘strata’ for the kind of paved road they built so straight. From them the word passed to the peoples of their empire and even beyond, so that from ‘strata’ derive both the Arabic ṣirāṭ and the English ‘street’. But whereas ‘street’ has remained a secular term, ṣirāṭ came to be used only in religious contexts. It is a curious feature of the word that it has no plural in Arabic, reinforcing our sense of the uniqueness of the Straight Path.

surrendering oneself to God, or giving oneself entirely to Him (islām);

This communications revolution may not mean much to the Brahmins, who have always made it their business to withhold the Vedas from a significant part of non-Brahmin society. Nor has it been quite so revolutionary for the Chinese, among whom as early as 745 the Emperor required that every household possess a copy of his commentary on a simple Confucian classic. But among monotheists, this aspect of modernity has been a very positive development.

the cultural prestige of Egypt in the modern Islamic world has given that country a disproportionate say in what the Koran should look like and sound like. Either way, the effect is homogenization.

A contemporary Iranian mullah who adopts it makes a point of showing that he too is thoroughly familiar with modern notions like ‘the evolutionary hypothesis’ and ‘mutation’ (he transcribes this latter term from French, rather than translating it). As this indicates, the unbending literalism of such commentators is not the result of any lack of awareness of the pull of modern science.

No compulsion is there in religion. Rectitude has become clear from error. (Q2:256) We can dub this the ‘no compulsion’ verse. It does not compromise the notion of absolute religious truth, but it strongly suggests that the true religion can nonetheless coexist with any and all forms of false religion. For the traditional scholars, as we will see later, such a declaration of unconditional – not to say indiscriminate – tolerance was an embarrassment; they had to find ways and means of getting it out of the way.

As non-Muslims, they will be required to pay a tax in lieu of military service. Should they wish to serve in the army rather than pay the tax, the Muslims will consider this request;

Englishman William Harvey (d. 1657), better known for his work on the circulation of the blood, was of the view that ‘we Europaeans knew not how to order or governe our woemen, and that the Turkes were the only people used them wisely’.

What is striking about the Islamic world is that, of all the major cultural domains, it seems to have been the least penetrated by irreligion; and in the last few decades, it has been the fundamentalists who have increasingly represented the cutting edge of the culture.

Shāfi‘ī (d. 820) argued that when God speaks of the Prophet permitting the eating of ‘nice things’ and forbidding that of ‘nasty things’ (Q7:157), we have to understand these words in terms of the dietary preferences which prevailed among the Arabs at the time. But traditional Islam could never have made the leap from the idea of a scripture which engages the society in which it was revealed to the notion of one which is a product of it.

There was thus a clear and irresolvable conflict between the desire to proclaim God’s word to the unbelievers and the shudder at the thought of them touching it.

The Arabic script, like our own, derives ultimately from that of the Phoenicians. Their alphabet was as well developed in its representation of consonants as it was defective in marking vowels. A major innovation introduced by the Greeks when they borrowed this script was to devise ways of representing vowels on a par with consonants; it is thanks to them that you are now reading a fully vocalized script, as opposed to a purely consonantal (cnsnntl) one. By contrast, the offshoots of the Phoenician script used to write Semitic languages tended to be relatively conservative. Arabic at the time of the rise of Islam had no way of marking short vowels, and only ambiguous ways of marking long ones.

In the Phoenician alphabet each letter was written separately, just as in printed English, and this remains the case with Hebrew in its printed form. But Arabic has evolved a cursive style which must be implemented even in print. The benefit of such a style is that writing becomes more fluent; the cost is that letters written cursively are likely to lose much of their shape, with the result that originally distinct letters can become indistinguishable. The dots are there to remedy this. Thus the single dot above the line in the last word of the verse marks an f; two dots would have made it a q. The next letter consists merely of a ‘tooth’ and two dots below, making it a y; one dot below would make it a b, two above would make it a t, and so forth. These diacritics, as they are called, made their appearance very early in the Islamic period, but for a long time their use was sporadic, even in Koran manuscripts.

‘If God wills!’ (in shā’ Allāh, as in Q2:70).
‘God knows best!’ (Allāhu a‘lam, as in Q3:167).
‘Praise be to God!’ (al-hamdu lillāh, as in the Fātiḥa):

Even unbelievers with whom the Muslims are in a state of war may ask to hear it (Q9:6) – contrast the restrictive attitude of the Brahmins with regard to the recitation of the Vedas. The Buddha told his followers not to chant their scriptures in Vedic style, but they chant them nonetheless. Indeed, not chanting one’s canonical texts is perhaps to be seen as an eccentricity of Protestant Christianity.

From the early Islamic period onwards, we encounter repeated denunciations of the musical recitation of the Koran, combined with occasional voices raised in its favour. The technical term for this is ‘recitation with notes’; Bīrūnī, an eleventh-century Muslim scholar who was also the world’s first Indologist, uses this term in describing Vedic recitation.

What is unusual about Koranic recitation is that it has rules of junction not found in standard pronunciations of Arabic. There is only one instance of this in Sūra 112, but it is quite striking: yakun lahu must be recited yakul lahu. A further reason why Ibn Ḥanbal detested recitation in the tradition of Ḥamza had to do with these junction effects,

Cultures which chant their canonical texts have a natural tendency to develop at least two kinds of chanting. On the one hand, there will be a rather plain style in which the role of melody is limited; this is the appropriate style when the purpose is to articulate the text in a clear and comprehensible fashion. And, on the other hand, there will be a musically more complex style, with elaborate use of melody; this is intended to appeal strongly to the musical sensibilities and religious emotions of the audience. Thus in Gregorian chant, which continues a Jewish liturgical tradition, a plain style is used for normal liturgical readings from the Bible, whereas the Psalms are taken as an invitation to musical virtuosity.

The original languages of the Christian Bible were Hebrew for the Old Testament (with a bit of Aramaic thrown in) and Greek for the New Testament (unless some of it was originally in Aramaic). But for most Christians during most of their history, the language of the Bible, whether or not it was their own, was something other than the original languages. For Muslims matters have been very different. Arabic is not just the original language of the Koran: it is the language of the Koran. Translating scripture was thus an issue for Muslims in a way that it was not for Christians.

For all its relative assertiveness, a translation such as Makārim Shīrāzī’s is still clearly designed to help the reader with the Arabic text, and not as a substitute for it. In this sense it is quite unlike the English Bible, which substitutes for the Latin, which in turn substitutes for the Greek and Hebrew originals. As Ibn Taymiyya put it: ‘One may not recite the Koran in any language other than Arabic, irrespective of whether one is able to recite it in Arabic or not.’ Not surprisingly, there is not and has never been a standard Persian translation.

An English translation appeared in this now common format in 1984, with the authorization of the Azhar. This august body made the adoption of the format a condition of its approval; in the absence of the Arabic original, it was feared that someone might mistakenly think that ‘this translation is the Koran itself’. The Azharite wording is revealing: it would make no sense in a Christian context to speak of mistaking the King James Bible for ‘the Bible itself’.

The Moriscos – Spanish Muslims under Christian rule – often wrote in ‘Aljamiado’, that is Spanish in Arabic script. Their religious literature included translations of the Koran.

Some religions, like Buddhism, take to scriptural translation like ducks to water. The Buddha, we are told, ‘can express everything he wishes in any language whatever’, and not only that, he ‘speaks them all at once’. But such linguistic indifference was not a feature of Islam. The Koran was destined to remain as it had been revealed: We have sent it down an Arabic Koran; haply you will understand. (Q12:2) From this verse Ibn Ḥazm (d. 1064), a formidable scholar of Muslim Spain, drew the laconic inference ‘Non-Arabic isn’t Arabic, so it’s not Koran.’ Yet every cloud has a silver lining: if a translation of the scripture is not Koran, there need be no restrictions on touching it.

The real issue for the commentators was one of moral theology. In its elliptic way, the Koran seems to divide the people of the township into three groups. The first group broke the Sabbath, the second admonished them, and the third thought the admonition pointless. However, in describing God’s response, the Koran mentions only two groups: those who were metamorphosed into monkeys, and those who were saved. Obviously those who broke the Sabbath were metamorphosed, and those who admonished them must surely have been saved. But what became of the third group, those who saw no point in the admonition? This was the issue over which the commentators agonized.

In the last resort they could always argue, as one fourteenth-century Damascene scholar did of the Indians, that if an infidel people was just too numerous to be put to the sword, then it was better to accept tribute from them than to leave them alive and untaxed.

When Homer said something that would better have been left unsaid, one option for the scholars of Hellenistic Alexandria was simply to ‘athetize’ it – to declare it spurious on the ground that Homer could not have said such a thing. It was even possible, without sacrilege, to entertain the notion that Homer might on occasion have dozed off; it is to Horace, as paraphrased by Pope, that we owe the phrase ‘Homer nods’. But in the Muslim context, this was unthinkable: God, as we know from the ‘throne verse’, neither slumbers nor sleeps. Even athetizing, though just thinkable, was much too radical for the Muslim scholars. Within the Islamic framework, the nearest acceptable approach to athetizing was abrogation: the ‘no compulsion’ verse could be declared to be abrogated by, say, the ‘sword verse’. It is standard Muslim doctrine that one verse of the Koran can abrogate another.

Most of them, however, were unwilling to declare the ‘no compulsion’ verse to be abrogated. Their reluctance arose from the sense that, as an exegetical device, abrogation was strong medicine, and not to be resorted to when less drastic solutions were available. This makes sense: one does not want to encourage people to declare passages of scripture dead letter whenever it suits

God had asked the people of the township to give allegiance to ‘Alī, and on their refusal they had been subjected to metamorphosis, some ending up in the sea as eels, others on land as lizards and jerboas. ‘Alī then turned to those present and asked them if they had taken all this in; they replied that indeed they had. He concluded the proceedings with a zoological observation which strongly underlined the human heritage of eels: ‘By Him who sent Muḥammad as a prophet, they menstruate just as your women do!’

The ancient doctrine of the eternity of the Vedas insisted that they were also authorless; their claim to authority was precisely that they were not the word of a mere god, let alone a human. The contrary view, that they were in fact the creation of a god (albeit a rather special one), was powered by the rise of theism, but bore no relation to questions of anthropomorphism. And since the Vedas are an exclusively oral scripture, the central scholastic issue was the eternity of sound. (‘Sound’, said those who argued that the Vedas were created, ‘is non-eternal, because it has the property of being produced, like a

there was a theory that ‘Gabriel brought down to the Prophet only the ideas’ (but, one assumes, all of the ideas); it was Muḥammad who ‘expressed them in the language of the Arabs’. Such views, however, had no place at the Islamic equivalents of the Sorbonne. The Koran was the speech of God; anyone who believed otherwise had lost his religion.

A curious story relates that the written record of a verse laying down the stoning penalty for adultery was lost when it was eaten by a goat at the time of the Prophet’s death.

One later view was that he did everything short of making a codex of the revelation; but we also have it on early authority that, at the time he died, the Koran had not been collected at all. Either way, we have to think of the Koran in the lifetime of the Prophet as revelation ‘in progress’. It is this serial character of the process that makes sense of the idea of abrogation.

We sent not ever any Messenger or Prophet before thee, but that Satan cast into his fancy, when he was fancying; but God annuls what Satan casts, then God confirms His verses. (Q22:52) God seems to be speaking of some process whereby Satan has made attempts to corrupt the text of previous scriptures by interpolation. Moreover, the use of the present (or it could be future) tense in the second part of the verse – God ‘annuls’ and ‘confirms’ – suggests that Satan is continuing his efforts. A narrative describing an attempt by Satan to insinuate something into Muḥammad’s revelation, and God’s timely response, would thus be in place here. And sure enough we have it: this is the story of the Satanic verses. whether it was the occurrence of the event that called forth Q22:52, as the story claims, or whether it was rather the existence of the verse that called forth the story.

The main point in favour of a hypothesis in which the Koran is off the scene for several decades is that it also accounts for another set of puzzles thrown up by research into the early development of Islamic law. Each of these involves an aspect of Islamic law which in some very fundamental way seems to contradict or ignore the Koran. For example, it is notorious that Islam prescribes stoning as the standard penalty for proven adultery (zinā), and accredited traditions about the legal activity of the Prophet portray him as reluctantly implementing this punishment. Yet if we turn to the Koran, this is what we read: The fornicatress (al-zāniya) and the fornicator (al-zānī) – scourge each of them a hundred stripes. (Q24:2) How this discrepancy could have arisen was a question to which the Muslim scholars had their answers, one of which we have already encountered in the shape of a hungry goat; but the solutions put forward were neither simple nor straightforward.

There were four Vedas – each transmitted in different Brahmin lineages – together with a mass of associated material that would be included on a broad definition of the canon. There were two Homeric epics, this time transmitted in the same lineage, though this milieu also gave rise to the Homeric Hymns, whose place in the canon was marginal. When the Biblical canon was eventually settled, there were thirty-nine books of the Old Testament and twenty-seven of the New; there was also a good deal of apocryphal material which appeared in some people’s Bibles but not in others. There was enough of the Buddhist Tripitaka to take up 130,000 blocks when the Chinese printed a translation of it in the late tenth century; today the Pāli canon fills several shelves in a library. In Confucian China there were differing views as to the exact number and identity of the classics. The Koran, in contrast to all this, is a single book of well-defined content between two covers.

the Koran is a remarkably late work to have achieved the canonical status it did. Even the relatively parvenu scriptures of the New Testament are several centuries older. There are, of course, more recent books that enjoy scriptural status among such groups as the Sikhs and Mormons.

Arabic belongs to a closely related family of languages conventionally known as ‘Semitic’; some other members of the family are Akkadian, Hebrew, Aramaic, and Ethiopic. In demographic and cultural terms, Arabic has been by far the most successful of the Semitic languages. It is the only one to become the language of a world civilization, and the only one that has the status of a world language at the present day.

Typical Arabic triconsonantal roots are k-t-b and q-r-’, the former referring to writing and the latter to reading or reciting; the reader who knows that kataba means ‘he wrote’ and kātib (plural kuttāb) One who writes’ can have the instant gratification of correctly translating qara’a as ‘he recited’ and qāri’ (plural qurrā) as ‘reciter’. Like English, Arabic also modifies roots with suffixes and prefixes: qur’ān (’reading’ or ‘recitation’) gives us the English ‘Koran’
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Anders Rasmussen
Apr 27, 2018Anders Rasmussen rated it it was ok
By now I have read quite a few non-fiction books about all kinds of different topics. Some authors (e.g., Sam Kean) write in an engaging style that captures the reader and takes them on a journey in which they are entertained and enlightened simultaneously. Other authors are not so good at the capturing part but still manages to provide enough insights to make the book worth your while. However, in some cases, the author offers neither – writing a tedious book that offers little insight, so that even if you do manage to stay awake and pay attention, the reward is small.

This book, unfortunately, belongs to this latter category. Since it is "A very short introduction" I was thinking that the book would describe what the Koran is about and perhaps also go into some of the controversies surrounding the text. Instead, the book almost exclusively discussed linguistics. Time and time again the author will, at length, consider how the meaning of a single word can get lost in translation from say Arabic to Egyptian and English, etc. Sure, this is probably fascinating if you are a linguist, but not if you are someone who wants to know more about the Koran. When reading this book, I did often drift away in my thoughts – which usually only happens when books are boring (yes, I blame the author). So, there is a possibility that somewhere in the book one might also find non-linguistic discussions.

If I could rename this book, I would call it “A short in-depth analysis of different possible meanings of words in the Koran”. This would have the double advantage of being a more accurate title and scaring potential reader away from reading it. If linguistics is your passion in life, then, by all means, read the book. If you want to learn about the Koran, find a different book!
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PolicemanPrawn
Jul 06, 2016PolicemanPrawn rated it it was ok
Shelves: very-short-intros
A significant part of this book is dedicated to analysing the Arabic language, which won’t be appreciated by non-Arabic speakers who I guess would constitute a majority of possible readers of this book. I don’t see the sense of including in a Very Short Introduction (VSI) such content, which is not consigned to a separate chapter but interwoven into the text. Aside from that, this is a wide-ranging introduction, discussing many topics such as dissemination of the Koran, interpretation, position in the Islamic world, and how the Koran was revealed and collected. The whole point of the Koran is its message, but this is only covered briefly, the author preferring to devote space to minor issues. It did start promisingly, with simple and somewhat irreverent statements such as “God has friends and enemies”, belying the dense textual analysis further ahead. This is a VSI to avoid unless, possibly, for those who know some Arabic. (less)
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Justin Evans
Jan 16, 2019Justin Evans rated it liked it
Shelves: history-etc
I was initially enthusiastic, but it turns out I was just enthusiastic to be reading something on the topic; a friend and I discussed the book, and he's right, it's just okay. Cook's decision to tell the story backwards is terrible, and makes everything harder to understand. He does deal with a lot of material, and this is probably a solid enough place to start, but most of what I learned was general stuff about Islam, not about the Quran itself. (less)
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Terese
Jul 22, 2019Terese rated it did not like it
The linguistics are interesting, much of the rest...problematically apologetic in many ways (he doesn’t seem to have much respect or understanding for other religious traditions or Shia). Basically, only the linguistic portions felt scholarly, the rest can be found in other sources. Can’t understand how this is an Oxford Edition. Will think twice before reading another ”Very short introduction”
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Amazon Customer
2.0 out of 5 stars and most others to be disappointed by the majority of it
Reviewed in the United States on January 13, 2018
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i was mostly looking for an exposition of the doctrines -- theological, metaphysical, ethical -- contained in the koran, and a discussion of the interpretive questions surrounding them; and i think that's a fair thing to expect from an introduction to the text. this book devotes some space to those topics, but not all that much: far, far more time is spent discussing extremely uninteresting linguistic information about, for example, the intricacies of arabic script, and the extremely uninteresting ambiguities to which it gives rise (eg: 'should suchandsuch a phrase be translated as "he said" or "say!"?').

i would expect linguists to be interested in this book, and most others to be disappointed by the majority of it.
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William G Hart Jr
3.0 out of 5 stars Finished
Reviewed in the United States on November 24, 2015
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This book was not a detailed book regarding the Koran. It was more concerned with the origins of the Koran and the different interpretations by different people who have studied the Koran since the time of Mohammed . I cannot strongly recommend this book as a starting point for understanding the Koran !
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George C. Higgins
2.0 out of 5 stars Not about the Koran text
Reviewed in the United States on August 7, 2018
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This book is not about the Koran, but about the history of the Koran. It did not increase my understanding of the Book I have tried to read at all.
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John Conner
5.0 out of 5 stars Cook's Koran Demystifies Fundamentalism
Reviewed in the United States on October 11, 2005
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There is no better way to learn so much about The Koran in so little time as is possible with Michael Cook's A Very Short Introduction. I own several titles from the series and each has its strengths and weaknesses. This one shares a weakness with several of the other Short Introductions in that the topic is too exhaustive to cover in the less than two hundred pages used by Cook.

Nothing I can offer will add or subtract from the previous reviews, but I will claim that the book is a good one and valuable for understanding the sacred text if you find it foreign. Furthermore, it is a handy reference that I have returned to several times as recent political conversations hover around fundamentalism in general, and Islam in particular. Note that the two practices are no more one and the same than Christianity and fundamentalism, but both sets are often interlinked.
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Frank Bunyard
5.0 out of 5 stars a very densely packed book
Reviewed in the United States on March 25, 2007
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Published in 2000, this is a very interesting and useful book. I expected a brief introduction to the tenets of Islam. But this is actually a history of the Koran as a book. A great deal of noteworthy and even rare information is packed into this mini-encylopedia.

The tenets of Islam are discussed, but only as they relate to the sacredness of the Koran as a scripture. Chapter titles are: The message of the Koran, The dissemination of the Koran, The interpretation of the Koran, The very idea of scripture, The Koran as codex, text, worship, truth, and dogma. (The latter comprising five chapters under the various headings.)

The final section of the book discusses The collection of the Koran, The Koran in the lifetime of the Prophet, and Doubts and Puzzles. The illustrations are plentiful and excellent throughout. There are many examples of various Arabic script. Also included are photographs, a diagram of the physical motions of the believer in prayer, and a very good map showing places mentioned in the text.

Michael Cook is a scholar of Islamic history, educated at Cambridge and the University of London. He has been Professor in the Department of Near Eastern Studies at Princeton since 1986. Since "The Koran: A Very Short Introduction" he has published four major studies of Islamic dogma, culture and tradition.

Professor Cook's attitude toward the Koran will not be appreciated by Islamists. His approach is from the standpoint of logic, reason and history. He occasionally writes with tongue in cheek as he pokes some gentle fun at the casuistry that Muslims resort to in order to reconcile the incongruities contained in the Koran. Of course to Muslims, Allah is above logic and reason. Allah is omnipotent and does as he pleases. (There is an amusing section on how the Koran is recited in a rhythmical singsong - including the musical notation for the recitation. This, in spite of the fact the Koran forbids any form of music.)

Thankfully Michael Cook is rational and lives in the West. He has the freedom to think logically; therefore we can understand Professor Cook. Through the words of the Koran, Allah will continue his semi-coherent rantings and half-thoughts. These diatribes will live on through his followers, as they have since Muhammad started hearing the voice of the Angel Gabriel in a cave early in the 7th Century. Allah doesn't require understanding, just submission; submission to The Koran.
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Will Jerom
3.0 out of 5 stars A short, adequate review
Reviewed in the United States on January 10, 2008
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In a very short introduction it is often hard to get much done. Cook here succeeds in giving some basic interpretations on significant verses in the Koran - the famous "sword verses", balanced against the verse that there should be no compulsion in Islam. He also dwells (perhaps too much) on the verse reviewing God's curse on Israeli fishermen who violated the Sabbath (that allegedly turned them into apes). Some reference to how Muslims themselves interpret the Koran is made. A reader already initiated in the study of Islam or the Koran might appreciate this more than the novice - as Cook dwells considerably on language and translation issues. The final section discusses possible theories of the formation of the Koran (as well as some comments on the sword verses) from the days of the caliph Uthman or before. Overall it is a quick, adequately informative read, but I would not make it your last stop in searching for the best text on a quick introduction to the Koran.
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K Johnson
5.0 out of 5 stars A great short book
Reviewed in the United States on October 13, 2015
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I'm very glad I ordered this book. It is a truly academic and comprehensive introduction to the Koran. If all the books in this "short introduction" series are written as well as this one, then I would read all of them.
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Erica G
4.0 out of 5 stars Good book!
Reviewed in the United States on September 6, 2015
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Decent intro to the history of the koran, the Arabic language, and discusses some really cool archaeological findings.
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Elginson
4.0 out of 5 stars A valuable insight into a different thought-world
Reviewed in the United Kingdom on September 26, 2013
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With only a general background knowledge of Islam, and coming from a Christian background, I wanted to know more of what the Koran taught: it's themes and teachings and structure.
The first thing I learnt was that the Koran is not an Islamic Bible. The two are not only different in style and content but very different in the way they are used. This is evident from the way that this short introduction is organised. Of its 14 chapters, just one is devoted to the message of the Koran, and that's placed in the Introduction. This whole book is organised into four main sections: Introduction, The Koran in the modern world, the Koran in the traditional Muslim world and the Koran in the lifetime of the Prophet.
What I had to come to terms with is that the Koran does not contain the same kind of narratives and teachings as a Bible and neither is it used in worship in the same way. It is recited rather than read; memorised not referred to, and the detail and organisation of the original Arabic script is really important in a way that never arises in a Bible, which is by its nature a translation from Hebrew and Greek through Latin into English. Most of Michael Cook's work is about the Koran's language and text, as codex, truth and holy object. I realised how important it is to understand that to Muslims the Koran itself is a holy object, not just its teachings. This affects everything in the way it is used and regarded.
If you're looking for a textbook to teach you the contents of the Koran I'm not sure this will help, but if you are prepared to accept the profoundly different way of thinking between Muslims and Christians about their respective holy books then this has much to offer. I'm very glad I read it, and if nothing else I realise how different are the thought-worlds and assumptions of Muslims and Christians. We need to understand each other better. Here is a good start.
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Takeer hussain
5.0 out of 5 stars Impressive
Reviewed in the United Kingdom on January 23, 2020
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Very easy to read
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springfox13
4.0 out of 5 stars Good buy
Reviewed in the United Kingdom on June 23, 2015
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Very informative. Worth buying as an introduction into an evolving theme and pertinant for today.
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Andressa Dotoli
5.0 out of 5 stars Waswhat I was expecting
Reviewed in the United Kingdom on August 22, 2018
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Just a short introduce very nice
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Maccajuk
2.0 out of 5 stars Not what I expected.
Reviewed in Canada on August 28, 2021
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The author seems intent on avoiding acknowledging differences between Bible (New Testament) and Quran in some of the more controversial passages.
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===

Qur'an in Conversation: Birkel, Michael: 9781481300988: Amazon.com: Books

Qur'an in Conversation: Birkel, Michael: 9781481300988: Amazon.com: Books

https://www.scribd.com/book/470930443/Qur-an-in-Conversation



Qur'an in Conversation Paperback – August 15, 2014
by Michael Birkel (Author)
4.5 out of 5 stars 10 ratings

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The Qur'an is God's verbatim speech for most traditional Muslims. Qur'an in Conversation reflects how this sacred text of Islam comes into dialogue with the contemporary world through the voices of the eloquent interpreters gathered in this volume.

In Qur'an in Conversation, author Michael Birkel engages North American Muslim religious leaders and academics in conversations of scriptural interpretation. Scholars, practicing imams, and younger public intellectuals wrestle with key suras of the Qur'an.

Qur'an in Conversation demonstrates a wide spectrum of interpretation and diversity of approaches in reading Islam's scripture. The discussions directly address key issues in Muslim theology--good versus evil, the nature of God, and the future of Islam. Younger North American Muslims read the Qur'an in varied ways; this is analogous to the diverse ways in which Jews and Christians have interpreted their own holy books.

Michael Birkel welcomes people of goodwill into a public conversation about the current role of Western Muslims in Islam. Qur'an in Conversation encourages non-specialists and Muslim scholars alike to imagine how the Qur'an will be interpreted among North American Muslims in years to come.

292 pages


The Koran: A Very Short Introduction

Michael Cook
4.1 out of 5 stars 115
Paperback
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Editorial Reviews

Review


A critically important contribution to academic library Islamic Studies, reference collections, and supplemental studies lists...-- James A. Cox ― The Midwest Book Review

Though many of the writers are scholars, the text is accessible and at times remarkable for its heartfelt candor. Birkel’s book comes at a fine time, when serious critical study of the Qur’an is gaining momentum in the Western religion academy―it is groundbreaking.― Publishers Weekly

A unique contribution to the growing area of works accessible to learned nonspecialists of the Qur’an.-- Lauren E. Osborne ― The Journal of Religion



Birkel’s work is distinctive and easy to read, and will aid the curious learner who is suspicious of Islam to hear and listen to what Muslim scholars have to say about how the Qur’an should be discerned and interpreted in contemporary society. It provides both Muslims and non-Muslims with an opportunity and encouragement to respectfully engage each other on a personal, religious and academic level to an extent that has not been achieved before.-- Blake Campbell ― Islam and Christian-Muslim Relations


This fine book encourages non-specialists and Muslim scholars alike to imagine how the Qur'an will be interpreted among North American Muslims in years to come.― Bible Review Journal
Review

Qur’an in Conversation presents an outstanding collection of interviews giving voice to a wide range of diverse contemporary North American Muslim individuals as they speak―often with great passion, warmth, and conviction―about passages from their sacred text that hold special meaning for each of them. The book is both accessible and engaging to a wide audience, and will hopefully open a channel of communication between contemporary Muslims and non-Muslims that is desperately needed.-- Frederick S. Colby, Associate Professor of Religious Studies, University of Oregon, and Co-Chair, Study of Islam Section of the American Academy of Religion
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Product details

Publisher ‏ : ‎ Baylor University Press (August 15, 2014)
Language ‏ : ‎ English
Paperback ‏ : ‎ 292 pages

Customer Reviews:
4.5 out of 5 stars 10 ratings
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Top reviews from the United States


Sealeg2010

5.0 out of 5 stars Inspirational Spiritual Readings of the Qu'ran by American MuslimsReviewed in the United States on November 8, 2014
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Insightful, often moving essays on how the Qu'ran has guided the spiritual life of Muslims. Christians reading this book will discover many parallels to how they approach the Bible and are enriched by their reading. This book also counters the mistaken notion that all Muslims are fundamentalist literalists for whom the Qu'ran is not open to scholarly interpretation within the tradition.

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CynShine

4.0 out of 5 stars Not for beginnersReviewed in the United States on November 4, 2017
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I know nothing about the Qur'an and it shows in the real "slog" to get through it. In addition my eyes are not very good and the print is small (I doubt that is 10 points). I'm sure the author has done a good job in choosing the essays included, and I am learning, but this is not a book for beginners in learning Islam.

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Karen Stone

5.0 out of 5 stars Five StarsReviewed in the United States on January 2, 2017
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Great presentation of several different contemporary views of Islam by Muslims who are living it out.

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Amazon Customer

4.0 out of 5 stars Four StarsReviewed in the United States on November 3, 2017
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We used it for discussion in our church group. It works well.

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umbo

4.0 out of 5 stars Four StarsReviewed in the United States on March 27, 2015
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Interesting essays explaining the Quran.

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Robert C Rogers

5.0 out of 5 stars Five StarsReviewed in the United States on March 21, 2015
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Giving a copy to church for their library.

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Sara

5.0 out of 5 stars Sensitive, Insightful & Highly RecommendedReviewed in the United States on November 26, 2014

I really can't say enough great things about Qur'an in Conversation. Birkel has very attentively and compassionately compiled a set of interviews with Islamic scholars and leaders from all over North America, each revealing and expounding on her or his favorite passage from the Qur'an. It is a sensitive and insightful book for anyone genuinely interested in learning more about our Muslim friends and neighbors in North America. Highly recommended.

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tofu tortoise

5.0 out of 5 stars Excellent book! Birkel masterfully brings together an array of ...Reviewed in the United States on May 5, 2015

Excellent book! Birkel masterfully brings together an array of experts, ranging from academic scholars to imams and lawyers. Readable, insightful, personal, and challenging.

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alwyne
5.0 out of 5 stars Five StarsReviewed in the United Kingdom on June 16, 2018
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Brilliant exegesis of Isam.
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==
by Michael L. Birkel
 4.27  ·   Rating details ·  15 ratings  ·  7 reviews

==

The Qur’an is God’s verbatim speech for most traditional Muslims. Qur’an in Conversation reflects how this sacred text of Islam comes into dialogue with the contemporary world through the voices of the eloquent interpreters gathered in this volume.

In Qur’an in Conversation, author Michael Birkel engages North American Muslim religious leaders and academics in conversations of scriptural interpretation. Scholars, practicing imams, and younger public intellectuals wrestle with key suras of the Qur’an.

Qur’an in Conversation demonstrates a wide spectrum of interpretation and diversity of approaches in reading Islam’s scripture. The discussions directly address key issues in Muslim theology—good versus evil, the nature of God, and the future of Islam. Younger North American Muslims read the Qur’an in varied ways; this is analogous to the diverse ways in which Jews and Christians have interpreted their own holy books.

Michael Birkel welcomes people of goodwill into a public conversation about the current role of Western Muslims in Islam. Qur’an in Conversation encourages non-specialists and Muslim scholars alike to imagine how the Qur’an will be interpreted among North American Muslims in years to come. (less)


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Muhamed
May 17, 2019Muhamed rated it it was amazing
Shelves: islam, quran
To be honest, I approached the book with little expectations. Little did I know. I am heavily impressed by the great and plentiful insights of the scholars interviewed in this book. Great job and thanks to all of them for their great work. What an amazing project this book is. I recommend it to anyone who is interested in approaching the Qur'an with an intellectual and real attitude. (less)
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Sara
Sep 24, 2014Sara rated it it was amazing
I really can't say enough great things about Qur'an in Conversation. Birkel has very attentively and compassionately compiled a set of interviews with Islamic scholars and leaders from all over North America, each revealing and expounding on her or his favorite passage from the Qur'an. It is a sensitive and insightful book for anyone genuinely interested in learning more about our Muslim friends and neighbors in North America. Highly recommended. (less)
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Salma
Jul 29, 2016Salma marked it as to-look-for
حوار لمؤلف الكتاب في موقع الألوكة
محادثات حول القرآن (حوار مايكل بيركل) لـ عبد الرحمن أبو المجد
http://www.alukah.net/culture/0/79025/ (less)
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Chris Allan
Mar 05, 2016Chris Allan rated it liked it
An accessible yet deep set of contemplations by Muslim scholars in the United States about the meaning of the Qur'an in modern America. I picked it up to understand more about the Qur'an in light of its use and misuse by political Islam, hoping I would get a straighter story about what is "Islamic" and what isn't. As with all sacred scripture, the text is vast and contradictory, and interpretations thus vary widely. Most of these essays would not be in the mainstream of Islamic scholarship, so I had to read them on their own merits as attempts to reconcile scripture with current Western culture, not as representative of current Islamic thinking. A good and eye-opening read. (less)
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Chel
Dec 24, 2016Chel rated it really liked it
This is a scholarly book, and I'm not qualified to comment on it as such. I don't know a whole lot about Islam--more than the average North American, I think, but that's not saying much. Nonetheless, I found it very interesting and sometimes inspiring. I appreciated the wide diversity of perspectives and approaches to interpretation that the many North American Islamic scholars bring to this collection--that part was intellectually interesting. I appreciated the focus on specific verses, because when I have attempted to read the Qur'an, I have frequently found myself mystified, or just not making a good connection, and these explorations made it more accessible. Yet in the end, what I most valued personally was when the material cast light on my own relationship to Christian scripture by offering examples of ways to delve deeply into the text and when the contributors' own reported experiences of their relationship to the Divine inspired my own efforts to be faithful.

I wish very much that the editor had provided more explanation of the process behind the development of these essays. He indicates they are based on conversations, but these are not transcriptions of two-part conversations; they are single-voiced essays, mostly in a polished voice rather than in a conversational tone. How did that happen? What was the nature of the back-and-forth between the editor and the authors that went into the polishing? This is a question I wondered about frequently in the course of reading the book--did the author put it this way or did the editor?

I read the epub version on my Nook. (Goodreads does not offer an opportunity to review that edition.) I suspect the publisher cut corners on their budget for this version. It's perfectly readable, but the formatting is not great--for example, you really have to pay attention to catch transitions between the editor's introductory remarks and the author's statements. I haven't looked at the paper version, but it may be a better investment than the download. (less)
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Andrew
Dec 09, 2014Andrew marked it as abandoned
Why I abandoned it - in one sentence: Turns out it really was almost verbatim conversations with academics instead of short essays, which was just a little jarring.

I probably would have given it: three stars.
===

Qur'an in Conversation
By Michael Birkel
A salutary and enlightening book of Muslim scholars and religious leaders on the meaning of the Qur'an.
Book Review by Frederic and Mary Ann Brussat

Michael Birkel is Professor of Religion at Earlham College, a liberal arts college founded by Quakers in Richmond, Indiana. In the introduction to this salutary and enlightening book, he explains:

"The book is written for readers of good will who are curious to learn more, who are rightly suspicious of rancorous distortions of Islam, and who would like to hear thoughtful Muslims talk about their Scripture in ways that outsiders can understand."

It is based on conversations with more than 20 North American Muslim scholars and religious leaders as they discuss the core message of the Qur'an, the diversity of approaches to interpreting this sacred text, gender equality, religious pluralism, and social justice.

Quaker academic Birkel makes it clear that reading the Qur'an is not simply "being told what to do or how to behave." It is to encounter God as mysterious and yet trustworthy. This theme is one which Christian and other mystics can identify with, along with other Qur'anic focuses: Divine mercy, human dignity, and respect for religious diversity.

The scholars do not shy away from controversial passages such as those condoning wife beating and the injunction to "kill idolaters." These commentaries bring to mind all the work John Shelby Spong has done to interpret the true meaning of Biblical passages which have been taken out of context or totally distorted by fundamentalist brothers and sisters within Christianity.

We recommend Qur'an in Conversation to all those who cherish the delights and rich benefits of interfaith dialogue.


READ AN EXCERPT ON HOSPITALITY

Baylor University Press, 8/14

ISBN: 9781481300971

$39.95 Hardcover

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Reading the Qur'an as a Quaker



Quaker author Michael Birkel felt that we aren’t hearing the whole truth about Islam, so he went out to discover it for himself.

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Resources:
Read Friends Journal’s review of Michael Birkel’s book
Qur’an in Conversation
Reviewed by Ellen Michaud

November 1, 2014

By Michael Birkel. Baylor University Press, 2014. 292 pages. $39.95/hardcover.
With Qur’an in Conversation, Michael Birkel—author, scholar, and professor of religion at Earlham School of Religion—has opened a significant conversation with 20 North American Muslim scholars, professors, and imams that illuminates the evolution of what Birkel terms a “distinctively North American expression” of Islam. Birkel writes:

While it is admittedly not an easy season to be a Muslim here in an age of such suspicion, distrust, and misrepresentation, at the same time it is intellectually and spiritually an extraordinary time and place to be a Muslim thinker and believer. Muslims from a great variety of ethnic and sectarian backgrounds meet here and respond to the particular challenges and opportunities of North America in the early twenty-first century. Political and social realities that created tensions among these groups in their places of origin often have less meaning in this new context, allowing for a vibrant coming together of people and ideas. Just as Muslims found unique and pertinent manifestations in other lands and cultures, distinctly North American expressions are evolving in response to contemporary needs and conditions.

Drawing together myriad voices that reflect this emerging Islam, Birkel reveals an Islam rooted in reverence for the Qur’an “as it is understood, and lived out in North America.”

The result is a significant gift. In a series of 24 reflective essays focused on verses and themes within the Qur’an, the voices Birkel has gathered—including those of nine women—speak with clarity, intelligence, passion, and devotion to God.

While too many North Americans tend to view Muslims as “backward people from far away” who practice a religion that is “oppressive of women, intolerant of other faiths, zealous to impose a tyrannical theocracy, and incapable of freedom of thought,” the conversations to which Birkel’s essayists contribute challenge that view and show us a completely different people. They reveal Muslims who are concerned with not just the “right” way to read the Qur’an, but with reading it in the light of its core messages—messages that emphasize mercy, justice, kindness, good deeds, care for others, and religious diversity as a divine intention.

The conversation Birkel opens among his contributors is particularly important because while American Muslims have been having these conversations among themselves for 50 years or so, the North American non-Muslim has generally not been a part of the dialogue.

This book invites us to listen in.

====
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===
Transcript:
There is within Islam a sacred saying called a “hadith,” in which God is speaking and God says, “I was a hidden treasure and I desired to be known.” This was one of the motivations of the act of creation itself. “I was a hidden treasure and I desired to be known.” If that desire— that deep desire—is imprinted on the very fabric of the universe, then our coming to know one another across religious boundaries is a sacred task and a holy opportunity.

Reading the Qur’an as a Quaker

We Quakers have a commitment—we call it a testimony—to truth telling. And it was pretty obvious to me that not the whole truth was being told about Islam or about Muslims. In the media we would hear about extremists who live far away and never hear about our Muslim neighbors who live here: what do they think?

Conversations About the Qur’an

So I traveled among Muslims who live from Boston to California, and I just had one question for them: would you please choose a passage in your holy book and talk to me about it? The result was a series of precious conversations, because what they brought to the conversation was their love for their faith, for God and for the experience they had of encountering God’s revelation through the Qur’an.

The Experience of Reading the Qur’an

One of my Muslim teachers told me, when I asked him, “what is it like to read the Qur’an?” and he said it’s this experience of overwhelming divine compassion. You feel yourself swept up into this divine presence where you feel so loved that nothing else matters. Any other desires you had in the world just disappear. You are where you want to be. At the same time, you feel this overwhelming sense of compassion for others. And he told me if you don’t feel that, you’re not reading the Qur’an.

A Diversity of Voices

I spoke with Muslims from many places that are within the spectrum of the Islamic community. I spoke to Sunnis, I spoke to Shiites, I spoke to Sufis, I spoke to men, I spoke to women. I spoke to people of many ethnic heritages. If there’s one thing I learned, it is that whatever you think Islam is, it’s wider than that.

One imam—who was by 39 generations removed a descendant of the prophet Muhammad himself—spoke to me and said that for him, one of the jewels of the Qur’an was this notion that you do not repel evil with evil. You drive away evil with goodness. And if you drive away evil with good, then you find that the person whom you regarded as your enemy can become your friend.

Another Muslim teacher taught me that according to the Qur’an, when we hear about good and evil, our task is not to divide the world into two teams—here are the good guys, here are the bad guys—but rather, our inclination towards evil is found in every heart and that is where the fundamental conflict resides. This to me sounded very close to the message of early Quakers.

Encountering the Qur’an as a Non-Muslim

I believe that for a non-Muslim, encountering the Qur’an for the first time might be perplexing. You might imagine being parachuted down into the book of Jeremiah. There you land: you don’t know the territory, here are these prophetic utterances (which is how Muslims see the Qur’an) and in Jeremiah they don’t always have names attached to them. They’re not in chronological order and they’re not thematically arranged. I believe the Qur’an can read like that to a newcomer. That’s why I think it’s valuable to read it in the company of persons who have been reading it their whole lives.

What is it like to read someone else’s scripture? I think it’s quite possible that it can change you in ways that I can’t predict for any reader, except to say that it will make your life richer. It will make your life better to know this. I am not a trained scholar of Islam. I did some preparation for this project, but mostly what I did was go out and talk to my neighbors, and it changed my life. And so I would like to encourage anyone who’s hearing these words to go out, cross religious boundaries, talk to their neighbors, because your life will be changed too.

Discussion Questions:
Have you connected with someone across religious boundaries? How were you changed by the experience?
Michael Birkel says that the Quaker commitment to truth telling inspired him to travel the country having conversations with Muslims in those areas. If you could embark on a similar project, what topic would you pick? How would you go about it?
The views expressed in this video are of the speakers and do not necessarily reflect the views of Friends Journal or its collaborators.

2022/04/06

알라딘: 검색결과 소공자(素空慈)

알라딘: 검색결과 ''


 

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3.
4.

노자가 배워야할 도덕경 on Apple Books

노자가 배워야할 도덕경 on Apple Books




노자가 배워야할 도덕경
소공자(素空慈)


$7.99


Publisher Description


저자 : 소공자(素空慈)




한국 거제도 출생.


어린 시절부터 우주의 메커니즘과 자연의 섭리에 유달리 관심을 가지고 인생의 이치를 밝혀왔다. 29세 때, 우주의 메커니즘과 일체가 되는 경지를 체험하고 그 본질을 터득했다. 그 후 많은 강연회 및 저술 활동과 함께, 우주의 섭리에 입각한 탁월한 능력으로 한국과 일본에서 경영 컨설팅을 해왔다.




사회 활동으로는, KBS와 함께 ‘한국의 얼 전하기 운동’으로 미국, 독일, 러시아, 호주, 일본 등 세계 각국의 한국 교민에게 태극기와 한복을 비롯해 30만 권 이상의 책을 전달했으며, 국내에서는 전국 농어촌의료봉사와 불우이웃돕기를 다년간 실시했다.




저서로는 한국에 『성공의 황금율』 『싸움 없이 이겨라』 『더 나아갈 수 없는 길』 『세상을 바꾼 1%의 사람들』 『21세기 손자병법』 『우주경영 36계』 『싸이파워』 『맨땅요법』 등 20여 권이 있으며, 일본에서는 『悟りの瞬間』, 『悟りの門』, 『悟りの招待席』, 『成功の?金律』 등이 출간되었다. 전자책으로는 『깨달음의 순간 1, 2권』, 『깨달음의 빛』, 『21세기 손자병법』이 나와 있다. 동영상 강의로는 유튜브에 『천부경』 『도덕경』 『금강경』 『반야심경』 『손자병법』 등이 있다.




또 사람들의 건강을 위해 자연치유 건강법인 <맨땅요법>과, 누구나 손쉽게 실내에서도 맨땅요법을 할 수 있도록 <육각나라>를 통해 <맨땅용품>을 보급하고 있으며, 파동문명 시대를 맞이하여 싸이파워 보급에도 힘쓰고 있다.more
GENRE
Nonfiction
RELEASED
2020
December 23
LANGUAGE
KO
Korean
LENGTH
132
Pages
PUBLISHER
육각시대
SELLER
Lee Kwang jae
SIZE
21.8
MB

More Books by 소공자(素空慈)



하이데거를 위한 천부경
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석가모니가 배워야 할 미륵불 시대의 금강경金剛經
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석가모니가 배워야 할 미륵불 시대의 반야심경
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노자가 배워야할 도덕경>

노자가 배워야할 도덕경>
素空慈 지음


책 소개

이 책은 Only Sir 소공자 선생이 유튜브에서 2017년 12월 14일부터 2018년 2월 26일까지 강의한 내
각되는 부분만을 발췌하여 16회에 걸쳐 요약 강의한 것이다.
〈도덕경〉은 심오한 지혜가 담겨 있어 오랜 세월 수많은 사람들에게 애독되었다. 그 동안 1천여 종
마다 해석이 천차만별인 까닭에 명쾌한 해설서를 찾아보기 어렵다. 〈도덕경〉은 영원한 진리와 완전
가 쉽지 않다.
저자는 말한다.
“노자야말로 파동문명의 선구자입니다. 파동문명이란, 영혼을 통해 이룩한 업적을 말합니다. 그러나
가 말한 <무위자연>은 <아무것도 하지 말고 자연으로 돌아가라>는 뜻이 아닙니다. 노자의 무위자
노자는 자의식의 욕심이 아닌 영혼으로 하는 능력을 <무위자연>이라고 한 것이다. 자의식의 욕심이
법을 알지 못했을 뿐이다. 저자는 그 구체적인 방법을 『싸이파워psy-power』라고 한다.
도덕경이 말하는 <도道>는 우리 눈에 보이는 세계가 나타나기 위한 그 이전의 세계로, 여기에 존재
면적 세계가 눈에 보이는 현실 세계라면 수직적 세계는 눈에 보이지 않는 <도>의 세계를 말한다. 바
것이다. 결국 노자의 <도>는 파동문명을 말한 것이다. 또 <덕德>은 눈에 보이는 세계에서 인위적으
접 창조하는 능력을 『싸이파워psy-power』라고 한다.
요컨대, 이 책은 우리 인류가 입자문명에서 파동문명으로 전환하는 이 시점에서 우리가 알아야 할
지금까지의 자의식의 욕심으로 인한 갈등과 투쟁의 삶에서 벗어나 모두가 자신이 원하는 대로 창조
노자가 단순히 <하늘은 도를 본받고, 도는 자연을 본받는다.>라고 했다면, 저자는 <사람이 도를 본
21세기 도덕경이라 할 수 있다

저자 소개
저자 : 소공자(素空慈)
한국 거제도 출생.
어린 시절부터 우주의 메커니즘과 자연의 섭리에 유달리 관심을 가지고 인생의 이치를 밝혀왔다. 2
께, 우주의 섭리에 입각한 탁월한 능력으로 한국과 일본에서 경영 컨설팅을 해왔다.
사회 활동으로는, KBS와 함께 ‘한국의 얼 전하기 운동’으로 미국, 독일, 러시아, 호주, 일본 등 세계 각
불우이웃돕기를 다년간 실시했다.
저서로는 한국에 『성공의 황금율』 『싸움 없이 이겨라』 『더 나아갈 수 없는 길』 『세상을 바꾼 1%의
間』, 『悟りの門』, 『悟りの招待席』, 『成功の黄金律』 등이 출간되었다. 전자책으로는 『깨달음의 순간
『반야심경』 『손자병법』 등이 있다.
또 사람들의 건강을 위해 자연치유 건강법인 <맨땅요법>과, 누구나 손쉽게 실내에서도 맨땅요법을
힘쓰고 있다.


목차

1. 바보가 들으면 비웃는 우주의 원리
2. 보이지 않는 파동의 작용, 도(道)
3. 우주 창조의 원리
4. 뭐가 뭔지 알 수 없는 이유
5. 위험을 방지하는 안정권
6. ‘경영의 신’이 되려면
7. 눈에 보이지 않는 파동문명
8. 도(道)를 터득하고 난 뒤에는
9. 세상이 바뀌는 ‘황금률’
10. 가짜도 반복하면 진짜 된다
11. 신(神)의 정체
12. 도(道)를 터득하려면
13. 공자를 꾸짖다
14. 하나님의 정체
15. 원하는 대로 이루는 법
16. 우주의 신비

====

1. 바보가 들으면 비웃는 우주의 원리

많은 사람들이 도덕경을 매우 어렵다고 말합니다. 그것은 노자가, 우주의 이치를 알아 그 이치에 합
때문입니다.
오늘은 도덕경을 강의하기에 앞서 먼저 우주의 이치를 설명하도록 하겠습니다. 물론 자신의 인생이
재미로만 들으려는 사람은 <골 아프다>며 듣기를 거부할 수도 있습니다. 그러나 오늘 강의를 주의
가는 데 매우 필요한 이야기라는 것을 알고 점점 흥미를 느끼게 될 것입니다.


재미로만 들으려는 사람은 <골 아프다>며 듣기를 거부할 수도 있습니다. 그러나 오늘 강의를 주의
가는 데 매우 필요한 이야기라는 것을 알고 점점 흥미를 느끼게 될 것입니다.
노자는 여러분이 어떤 사람인지 판가름하기 위해 다음과 같은 말을 남겼습니다.
上士聞道 勤而行之 中士聞道 若存若亡
상사문도 근이행지 중사문도 약존약망
下士聞道 大笑之 不笑 不足以爲道
하사문도 대소지 불소 부족이위도
으뜸가는 선비를 도를 듣고 힘써 행하며,
중간 선비는 도를 듣고 있고 없음을 의심하며,
아래 선비를 도를 듣고 크게 웃나니.
그가 비웃지 아니하면 도라 이름할 수 없느니라.
눈에 보이는 세계를 <입자의 세계>라고 합니다. 우리의 몸도, 우리가 살고 있는 이 지구도, 그리고
아주 보잘것없는 하찮은 존재에 지나지 않습니다. 지금까지 지구에 살던 모든 지구인들은 한결같이
사실 오래 전부터 우리 인간은 우주에 대해 분명하게 알고 있었습니다. 동양권이라고 할 수 있는 중
내용은 거의 똑같습니다. 요즘 사람들은 옛날 일들을 잘 몰라 어느 것이 먼저인지 헷갈리지만 그때
습니다.
석가가 태어나기 이전의 인도는 <브라만>이 판치는 시대였습니다. 브라만은 우주 최초의 세계를 <
에서 우주 스스로 작용을 펼쳐 삼라만상이 만들어지는 과정을 <브라만brahman>이라고 하였습니다
의 노자는 아트만을 <하늘>, 수냐를 <텅 빔>, 브라만을 <자연>이라고 표현하였습니다.

에서 우주 스스로 작용을 펼쳐 삼라만상이 만들어지는 과정을 <브라만brahman>이라고 하였습니다 의 노자는 아트만을 <하늘>, 수냐를 <텅 빔>, 브라만을 <자연>이라고 표현하였습니다. 21세기에 살고 있는 나는 이와 같은 세계를 아트만은 <소素>, 수냐 즉 제로지대는 <공空>, 그리고 말하고, <기>의 세계는 틀림없이 있긴 있으나 우리 눈에 보이지 않아 없는 것 같다 하여 <공>이라 합니다. 이 세 글자를 합친 것이 바로 내 이름입니다. 내 이름 소공자素空慈는 이렇게 <우주>를 뜻 나는 지금까지의 성현들과 다르게 인간을 넓은 우주 속의 하찮은 존재로 생각하지 않습니다. 그 이 우주 최초의 상태를 <제로지대>라고 합니다. 제로지대는 세 가지 형태를 통해 우리 눈에 보이는 세 그것입니다. 제로지대는 두 가지 작용을 동시에 하여 우리가 볼 수 있는 세상을 창조하거나 원래 상 입자를 뭉쳐 놓으면 우리 눈에 보이는 물체가 되고, 뻗어나가는 작용이 그 물체를 부숴버리면 원래 니다. 우리 눈에는 멎어 있는 것처럼 보이지만 전자현미경을 통해 보면 모두 움직이고 있는 것입니 우리 마음은 그 바탕이 <기>라고 하는 우주 최초의 에너지입니다. 이 바탕을 터득하는 것을 브라만 니다. 그런데 이 마음이라는 <기>는 끌어당기는 작용과 뻗어나가는 작용을 동시에 합니다. 끌어당기 은 마음 안에 저장이 됩니다. 끌어당기는 에너지 안에는 뻗어나가는 작용이 숨겨져 있습니다. 이렇게 것을 <태극>이라고 합니다. 끌어당기는 작용이 눈앞의 세계를 끌어오면 그 안의 뻗어나가는 작용은 이것들을 통해 생각합니다 내 강의를 듣고 생각하는 그 마음이 곧 자의식입니다. 사람들은 이와 같은 자의식을 <자기>라고 알 우리의 자의식은 눈앞의 것을 보아도 무엇인지 알 수 없습니다. 왜냐하면 자의식은 예전에 보고 들 은 이렇게 과거를 통해서 생각하고 판단하는 것입니다. 또 자의식은 과거에 아는 것을 통해 유추할 와 상관없이 자신만의 생각일 뿐입니다. 이 점을 결코 잊지 마십시오. 지금 여러분이 내 강의가 재미있다면 그것은 이미 나의 강의를 여러 번 들어서 이와 같은 내용을 알 소리야!> 하면서 채널을 돌려버릴 수도 있습니다. 왜냐하면 그 사람의 자의식은 새로운 것을 이해하 체를 알 수 있지만 아트만을 이

지금 이 마이크는 가만히 정지해 있는 것 같지만 사실은 매우 분주하게 움직이고 있습니다. 우리 몸
<자의식>이 되었다면, 반대로 뻗어나가는 기운도 반드시 있는 것입니다. 우리 몸이 움직이며 행동할
행동하는 <자아>는 이렇게 따로 있는 것입니다. 여기서 중요한 것은, 이렇게 우리 마음이 뻗어나가
운을 <우주심>이라고 합니다. 그리고 내 몸을 지키며 뻗어나가는 우주심의 핵심을 <영혼>이라고
끌어당기는 기운에 의해 만들어진 자의식이 의식이라면, 영혼은 움직이고 행동하는 자아로서 무의식
을 통해 눈앞의 현실을 느낄 수 있습니다. 이렇게 영혼이 느끼는 기능을 <기감氣感>이라 하며, 기감
세상이 움직이면 그 영향을 받는 것을 <수동역受動易>이라 합니다. 여기서 <역>은 곧 변화를 뜻합
니다. 오늘부터 강의할 <노자> 역시 이와 같은 <수동역>적 사람입니다. 세상 움직임에 거슬리지 말
기도 합니다.
그러나 내가 움직이면 세상 또한 변합니다. 이렇게 나를 움직여 세상을 변화시키는 것을 <능동역能
눈에 보이는 세계는 크기가 있고 무게가 있어 서로 끌어당기거나 흩어지게 합니다. 그래서 우리 입
<공자>입니다. 공자는 이와 같은 현상 세계를 정리하여 <주역>이라는 책을 만들었습니다.
세상은 우리 눈에 보이는 <입자의 세계>와 보이지 않는 <파동의 세계>, 그리고 현실을 보고 유추해
왔습니다. 노자 또한 그 중의 한 사람입니다. 공자가 눈에 보이는 <현실세계>를 말한 사람이라면, 노
칭찬하였습니다. 그러나 노자는 자연을 말할 뿐 그 자연을 움직일 생각은 하지 못했습니다.


天法道道法自然
천법도도법자연
하늘은 도를 본받고, 도는 자연을 본받는다.
아무 일 없는 듯 보이는 하늘은 뻗어나가거나 끌어당겨 움직이는 작용을 본받고, 이와 같은 작용은
그렇게 벌어진 작용은 아무도 모르게 일어난다>는 뜻입니다.

도올 선생이 주해한 동경대전을 읽고 : 네이버 블로그

도올 선생이 주해한 동경대전을 읽고 : 네이버 블로그
reviewlog
도올 선생이 주해한 동경대전을 읽고
하나  2021. 8. 23. 20:18
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동경대전 1
작가 김용옥
출판 통나무
발매 2021.04.11.
-------------------

동학은 코로나 극복과 21세기의 방향을 제시하는 시대적 요청

어떻게 하면 코로나 바이러스를 박멸하고 마스크를 벗는 날을 맞이할 수 있을까? 여기에 대한 해답의 실마리를 도올 선생의 <동경대전> 역주(譯註)에서 찾아본다.

지금으로부터 140여 년 전에 수운의 ‘동경대전’이 세상으로 나올 떄 콜레라가 창궐했는데, 마찬가지로 오늘날에도 도올 선생에 의해서 ‘동경대전’ 해설서가 코로나19의 세계적 대유행 기간에 나왔다.

이와 관련하여 적중되는 조짐을 보이는 예언을 소개하면 다음과 같다.

“십이제국(十二諸國) 괴질운수(怪疾運數) 다시 개벽(開闢) 아닐런가 태평성세(太平聖世) 다시 정(定)해 국태민안(國泰民安) 할 것이니 개탄지심(慨歎之心) 두지 말고 차차차차 지냈어라 하원갑(下元甲) 지내거든 상원갑(上元甲) 호시절(好時節)에 만고(萬古) 없는 무극대도(無極大道) 이 세상에 날 것이니….”(『용담유사』「夢中老少問答歌」)

도올 선생은 동학정신과 결부하여 “인간의 참다운 평등과 조화는 오로지 황제적인 신(神)이 사라지고, 모든 인간이 하느님이 될 때 가능하다”고 주장한다.


조선왕조 500년이 동학으로 마무리

아랍인에게는 ‘코란’이라는 경전이 있고 유대인에게는 ‘모세오경’이라는 경전이 있다. 이러한 경전에 버금가는 경전이 아니라 으뜸의 경전이 <동경대전>이라고 도올 선생은 강조한다. <동경대전>이란 수운(水雲) 최제우(崔濟愚)가 지은 동학의 경전이며, 동학의 제2대 교조 해월 최시형(崔時亨)에 의해서 경진년(1880)에 초판본 <동경대전>이 강원도 인제군 남면 갑둔리에서 한 달(5월 9일에 시작하여 6월 14일 목활자본으로 발간) 만에 후다닥 간행되었다.

이듬해(1881년)부터 콜레라가 크게 유행하자(「증보문헌비고增補文獻備考」에 신사년 ‘시세추是歲秋 대역大疫’이라고 기록함), 이미 민간에서는 동학에 입도하면 괴질에 걸리지 않는다는 입소문이 널리 퍼져 있었기에 동학도의 숫자가 비약적으로 증가하게 된다. 그리고 경북 상주 전성촌에 도피처로 살림을 꾸린 해월 최시형은 1886년 4월에 제자들에게 이르기를 “금년에는 악질(콜레라)이 크게 유행하리니 도인들은 기도에 힘쓰는 동시에 특히 청결을 주로 하라.” 하며 아울러 다음과 같은 예방법을 자세히 일러주었다.

“묵은 밥을 새 밥에 섞지 말라. 묵은 음식은 다시 끓여 먹어라. 침을 아무 데나 뱉지 말라. 만일 길이거든 땅에 묻고 가라. 대변을 본 뒤에 길가이거든 땅에 묻고 가라. 흐린 물을 아무 데나 버리지 말라. 집안을 하루 두 번씩 청결히 닦으라.”

당해 6월에 과연 괴질(콜레라)이 크게 유행하여, 수만 명이 죽었고 서울에서만 만 명 넘는 사망자가 보고되었다. 그 당시 해월의 당부대로 기도와 위생수칙을 지킨 동학도는 무사하였을 뿐 아니라, 해월 신사(神師)께서 사시는 마을 40여 호에도 병에 걸린 자가 한 사람도 없었으므로 충청, 경기, 전라, 경상 등에서 소문을 듣고 신사를 찾아 도에 드는 자들이 그 수를 헤아릴 수 없이 많았다.

동학의 사상체계를 잘 담은 대표적인 경전으로 사대부와 지식층을 위해서 한문체로 쓰인 ‘동경대전’과 일반 민중 특히 부녀자들이 이해하기 쉽게 한글로 지어진 ‘용담유사’를 꼽는다. 이들 중 ‘동경대전’이 도올 김용옥 선생을 만나 이제야 빛을 보게 되었는데, 그것이 ‘대선생주문집’과 동경대전 ‘경진초판본’에 대한 번역·해설서 곧 도올판 《동경대전1·2》이다.

“동학을 해설하는 자들이 유학의 넓고 큰 뜻, 그 도덕성의 배후에 있는 형이상학적 가치체계와 고전의 철학적 배경을 모르고 그냥 피상적으로 ‘성誠·경敬·신信’ 운운하는 것을 나는 매우 안타깝게 생각한다. 수운 본인과, 수운을 이해하고 해설한다고 하는 학인들 사이에, 너무도 경지의 차이가 크고 언어의 장벽이 높은 것이다. - 중략 - 수운의 사상이야말로 조선유학이 우리 민중의 가슴에 심어놓은 건강한 가치관의 총화라고도 말할 수 있는 것이다. 그 문화적 유산, 그 전체를 볼 줄 알아야 하는 것이다. 조선왕조 500년이 동학으로 마무리되었다는 이 사실 하나가 오늘날 살아가는 우리에게 얼마나 심원한 행운인지를 나는 되씹고 되씹게 된다.” - 도올의 『동경대전2』, pp. 93~94 인용

『을묘천서(乙卯天書)』는 ‘천주실의’보다 더 오래된 ‘신편서축국천주실록’

수운의 궁극적 관심은 “인간해방”이었다. 인간을 자기가 창도한 조직 속에 “가두려는” 의도가 전혀 없었다. 그가 포덕을 시작하면서 먼저 한 것이 부인을 입도시킨 것이요(박씨 부인은 자진 입도했다), 그가 데리고 있던 두 여노비(女婢)를 해방시켜 하나는 첫째 며느리로 삼았고 하나는 수양딸로 삼은 일이다. 당시로서는 상상하기 어려운 파격이었다.

이렇게 포덕을 시작하기 5년 전에 있었던 『을묘천서(乙卯天書)』와 관련된 이야기로 최제우는 오랫동안 떠돌아다니다가 나이 30세를 전후하여 경주 집사람과 함께 울산으로 이주하여 속유곡동이라는 곳에 초가집을 한 채 마련하고 살고 있었다.

그러던 중 을묘년(1855) 어느 봄날 최제우가 졸고 있는데 한 낯선 승려(禪師)가 찾아와 “금강산 유점사의 중인데 백일치성을 끝내는 날, 탑 아래서 잠들었다가 깨어나니 탑 위에 한 권의 책이 있는 것이었습니다. 얼른 펼쳐보니 세상에서 보기 드문 좀 희한한 책이었습니다. 소승은 이 책을 해석할 사람을 찾아 사방을 두루 돌아다녔지만, 아직 뜻을 이루지 못했습니다. 그런데 선생께서 보통 박식한 분이 아니라고 우러러보는 소문을 듣게 되어 다짜고짜 책을 가슴에 품은 채 이렇게 달려오게 되었습니다. 생원께서는 이 책을 좀 아십니까?”라고 묻는 것이었다.

수운 선생이 그 책을 펼쳐보니 유학의 책이라고 할 수 없고, 불가(佛家)의 책이라고도 할 수 없는 책이었다. 도무지 문장의 이치가 온당치를 않아 그 진의를 풀어 깨닫기에는 너무 어려운 책이었다.

스님이 말하기를, “그렇다면 제가 사흘의 여유를 드리고 물러가겠습니다. 그간에 자세히 살펴보시면 어떻겠습니까?” 하고 물러갔다. 사흘 뒤 최제우는 책의 뜻을 일러주었다. 스님은 “부디 이 책대로 행하십시오.”라고 말한 뒤 자취도 없이 사라졌다(不見其處). 깊이 살펴 이치를 뚫어 보았더니(探求透理) 기도(祈禱)를 가르치는 내용이었다.

여기서 을묘천서를 신비로운 책으로 간주하여 신화에 안주하는 것보다 동학사상의 보편성에 입각하여 실재하는 책으로 탐색해야겠다. 이런 측면에서 『을묘천서』는 루지에리가 1584년에 저술한 『신편서축국천주실록(新編西竺國天主實錄)』임에 분명하다. 『신편서축국천주실록』에는 무엇보다 그리스도교의 신(Deus)을 천주(天主)라고 번역하고 있으며 게다가 승(僧), 천축(天竺), 사(寺), 출가(出家) 등 불교 용어를 적극 활용하고 있음을 알 수 있다. 실제로 예수회 소속의 수도자 루지에리는 승복을 걸치고 선교활동을 했다고 한다.

그런데 여기서 도올 김용옥 선생은 수운 대신사가 받은 『을묘천서』가 마태오 리치가 쓴 『천주실의』라고 주장함으로써, 이에 대해 반증하는 논단 발표와 논의로 현 천도교 교구장들이 활발한 움직임을 보이고 있다.

병자 고치려고 부적을 써 봤더니, 어떤 사람은 낫고 어떤 자는 낫지 않아

 을묘천서 사건을 겪은 이후 경신년(1860)까지 5년 동안 수운은 이 우주의 주재자 하늘님(하나님=천주天主)을 직접 만나고 싶은 열망이 식은 적이 없었다. 이렇게 을묘천서에서 깨달은 기도의 가르침을 그대로 행하여, 마침내 경신년(1860) 4월 5일에 상제(上帝)와의 첫 만남이 이루어졌다.

“世人謂我上帝 汝不知上帝耶” ; 세상 사람들이 날 상제라고 부르는데 너는 그 상제를 모르느냐?

“然則西道以敎人乎” ; 그렇다면 기독교의 교리로써 사람들을 가르치리이까?

“不然” ; 그렇지 아니하다!

“吾有靈符 其名仙藥 其形太極 又形弓弓” ; 나에게 영부가 있으니 그 이름은 선약이요 그 형상은 태극이요 또다른 형상은 궁궁이다 .

“受我此符 濟人疾病” ; 나의 이 영부를 받아 질병에 시달리는 세상 사람들의 병을 고쳐주어라.

그 말에 감동을 받아서 그 부적을 받아가지고 써서 먹어보았더니 몸이 좋아지고 병이 나아졌다. 그래서 딴 사람들의 병을 고치려고 이 방법을 써 봤더니, 어떤 자는 낫고 어떤 자는 안 나았다. 그 까닭을 살펴보았더니 지극히 하느님을 위하는 사람은 번번이 병이 나았고, 사람으로서 마땅히 지켜야 할 도리를 따르지 않은 사람은 하나도 효험이 없었다. 결국 낫는다고 하는 것은 하느님의 영부(靈符)가 대단한 것이 아니라, 그것을 받는 사람들의 마음의 성(誠)과 경(敬)에 달린 걸 깨달았다.

동학은 성인(공자·맹자)의 가르침을 따르지만 수심정기(修心正氣)는 수운이 새로이 창안하여 무극대도의 큰 덕목으로 삼았다. 도올 선생은 수심정기에서 ‘심(心)’은 천주께서 수운에게 심은 ‘하느님의 마음’이라고 단언한다. 오늘날 천도교에서는 수심정기의 수련을 통하여 시천주(侍天主)할 수 있다고 한다. 시천주가 곧 하느님을 내 안에 모시는 것이니 하느님을 내 속에 모시어 신인합일이 이루어진 자는 어떤 병마도 물리칠 수 있는 면역체계를 형성한 몸(氣) 자체가 되는 것이다. 따라서 수운의 수심정기나 하나님의 마음을 품는 것은 동일한 사상임을 알 수 있다. 하나님의 마음이 어떤 것인지 알고 그 마음을 품으면 반드시 하나님이 된다.*

#다시개벽, #무극대도


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