By Hava Lazarus-Yafeh
ISBN-10: 0691073988
ISBN-13: 9780691073989
Exploring the energetic polemics between Jews, Christians, and Muslims through the center a while, Hava Lazarus-Yafeh analyzes Muslim serious attitudes towards the Bible, a few of which percentage universal good points with either pre-Islamic and early glossy ecu Bible feedback. in contrast to Jews and Christians, Muslims didn't settle for the textual content of the Bible as divine notice, believing that it have been tampered with or falsified. This trust, she continues, resulted in a severe method of the Bible, which scrutinized its textual content in addition to its methods of transmission. of their procedure Muslim authors drew on pre-Islamic pagan, Gnostic, and different sectarian writings in addition to on Rabbinic and Christian assets. components of this feedback can have later inspired Western thinkers and contributed to shaping early smooth 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
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C. 840), who supposedly discussed the problem of "naskh al-sharai'" with a Jew named Yassa b. Salih. The short text was published by L. Cheikho in his Vingt traitis theologiques d'auteurs Arabes Chritiens (Beirut 1920), pp. 68-70. Jewish Gaonic literature also often dealt with this subject (which is mentioned already in Rabbinic literature) in polemics against both Christianity and Islam. See S. Abramson, R. 15 12:29 38 · Chapter Two tailed Muslim discussions of this subject in Arabic litera ture, however, stem from the end of the tenth or early elev enth century—for example, by the Mu'tazilite Qadi 'Abd al-Djabbar (d.
Brinner and S. Ricks (Adanta 1986) pp. 109-21, and especially the new approach to this book by S. Stroumsa, "From Muslim Heresy to Jewish-Muslim Polemics: Ibn al-Rawandi's Kitab Al-Oamigh," JAOS 107(1987): 767-72. 15 12:29 28 · Chapter Two cases in which the given Biblical text must necessarily have been falsified and could never be ascribed to a di vinely inspired revelation. Interestingly, most of the many details he provides are already mentioned in various preIslamic polemical sources, such as in early Rabbinic texts or by Christian, Judaeo-Christian, anti-Christian, and Gnostic authors.
Ibn Hazm's immediate (probably Chris tian) sources, however, remain unknown. His main argu ments may be summarized as follows. Chronological and Geographical Inaccuracies. Among other inaccuracies in the holy text, Ibn Hazm discusses at length the four streams that come out of Eden and their geographical dimensions as given in Genesis 2, and sets out to prove that not all of them could have branched off from the one river in Eden (v. 27 So are the number of years allotted by the text to early Biblical personalities.
Intertwined Worlds. Medieval Islam and Bible Criticism by Hava Lazarus-Yafeh
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