By Hava Lazarus-Yafeh
Exploring the vigorous polemics between Jews, Christians, and Muslims throughout the heart a long time, Hava Lazarus-Yafeh analyzes Muslim serious attitudes towards the Bible, a few of which percentage universal positive aspects with either pre-Islamic and early glossy eu Bible feedback. in contrast to Jews and Christians, Muslims didn't settle for the textual content of the Bible as divine be aware, believing that it have been tampered with or falsified. This trust, she continues, ended in a severe method of the Bible, which scrutinized its textual content in addition to its methods of transmission. of their strategy Muslim authors drew on pre-Islamic pagan, Gnostic, and different sectarian writings in addition to on Rabbinic and Christian resources. components of this feedback could have later encouraged Western thinkers and assisted in shaping early glossy Bible scholarship. however, Muslims additionally took the Bible to foretell the arrival of Muhammad and the increase of Islam. they appear to have used frequently oral Arabic translations of the Hebrew Bible and recorded a few misplaced Jewish interpretations. In tracing the connections among pagan, Islamic, and glossy Bible feedback, Lazarus-Yafeh demonstrates the significance of Muslim mediation among the traditional international and Europe in a hitherto unknown field.
Originally released in 1992.
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Additional resources for Intertwined Worlds. Medieval Islam and Bible Criticism
This may in fact have helped to keep the study of the Qur'an within its traditional boundaries to the present day. In any case, Muslim critical approaches to the Bible de veloped along very different lines and had little to do with the theological dogmas about the Qur'an. They drew heavily on earlier pre-Islamic criticism of the Bible and con stituted, in many ways, a continuation and elaboration of it, under the new guise of Islam. 29 This verse was also used in pre-Islamic polemics against the Bible.
Hunt. 515 in the Bodleian Library, Oxford. 12 See some examples in the notes to this chapter and Chapter Four below. Cf. also S. D. Goitein, "Isralliyyat" (in Hebrew), Tarbiz 6 (193435): 89-101, 510-22. 13 For example, a well-known Hadith say ing, transmitted by 'Abdallah b. cAmr b. al-'As, states that the description of Muhammad in Sura 48:8 ("Lo! 16 Even the famous Al-GhazzaiI (d. 18 He then relates: "And [Ka'b] the 'Habr' said: Well, when Moses wondered 13 The term Hikma, often accompanying "the Book" in the Qur'an, is also explained by some commentators as referring to the Sunna of the Prophet.
Later, other punishments are men tioned in the Talmud (see flogging for a slave-woman designated for an other man, in Keritut 1 la following Lev. 19:20). Cf. also M. Cook, " 'Anan and Islam," JSAI 9 (1987): 175-76. 8 Here we have again the ambivalent attitude found in the Qur'an and later Muslim theology toward earlier divine Scriptures. On the one hand, these were considered to be truly divine revelations: "He hath revealed unto thee (Mu hammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah ['Tawrat] and the Gospel [Indjll]" (Sura 3:3), and Jewish law was made to set precedents and thus justify even the Prophet's own practice.
Intertwined Worlds. Medieval Islam and Bible Criticism by Hava Lazarus-Yafeh