Statement of the claim

A return to the earliest linguistic foundations of revelation is a prerequisite for understanding its aims and primary meanings.

Explanation

Arkoun holds that access to meaning does not come by merely relying on what later commentaries have added, but by returning to the first linguistic level in which revelation was formulated. There, signification appears in a form closest to its emergence, before layers of interpretation accumulate around it.

This return is not presented as a literal recovery of a completed past, but rather as an attempt to grasp what precedes subsequent interpretive layering. For that reason, in Arkoun’s view, the idea is tied to the question of how meaning takes shape, not simply to the collection of statements made about it.

Its place in the book’s argument

This atom appears in the context of Arkoun’s defense of a reading that goes beyond simply relying on the exegetical heritage, and reconsiders the conditions under which meaning is produced in the religious text. It is close to his broader thesis, which links an understanding of revelation to an analysis of its language, its history, and the field in which it took shape, rather than confining it to later modes of reading alone.

Limits of the claim

This return does not mean possessing a final meaning or eliminating the role of interpretation, nor does it reduce revelation to language alone. Nor should it be burdened with the promise of recovering a pure, closed origin outside history.

Brief evidence passage

The same idea occurred to me that occurred to the American scholar David Powers: namely, to present the text to many people who speak Arabic as their mother tongue. I discovered the following: those who memorize the Qur’an by heart recite the verse exactly as it appears in the Qur’an, with the same grammatical inflection and the same vowels; it is known that this reading had been adopted in the past after prolonged debate in classical exegesis, and then imposed in the official muṣḥaf since al-Ṭabarī at least. But those who do not memorize the Qur’an by heart and rely only on natural Arabic grammatical and linguistic competence, I noticed, consistently choose the other readings rejected in official “orthodox” exegesis. What is meant is a