By John C. Reeves
The Bible and the Qur‘?n percentage a standard layer of discourse in accordance with tales and legends linked to definite paradigmatic characters like Noah, Abraham, and Moses. but such a lot biblical students are unexpected with the wealthy contents of Islamicate scriptural lore. The 9 essays within the current quantity, all from students who heart their learn at the intersections of Jewish, Christian, and Islamic literary traditions, discover numerous facets of the textual and behavioral connections discernible between those 3 significant close to japanese non secular groups. The booklet will attract scholars and students of Bible and biblical lore, rather in varied exegetical contexts; Biblicists drawn to the reception historical past of Bible in the Islamicate cultural sphere; experts in old and medieval Jewish literary heritage and folklore; students of jap Christian historical past and literature; Islamicists with an curiosity within the Jewish and/or Christian textual and ex! egetical components obvious in early and medieval Islam. individuals comprise Fred Astren, Reuven Firestone, Sidney H. Griffith, Brian M. Hauglid, Kathryn Kueny, Jane Dammen McAuliffe, Gordon D. Newby, John C. Reeves, Vernon ok. Robbins, and Brannon M. Wheeler.
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Extra info for Bible and Qur'an: Essays in Scriptural Intertextuality (Symposium Series (Society of Biblical Literature), No. 24.)
81 Q 6:73, 83, 128, 139; 15:25; 27:6; 34:1; cf. 11:1 (Wise, Informed); 24:10 (Clement, Wise). 82 Q 4:35; 31:34; 49:13; 66:3. 83 Q 6:103; 22:63; 31:16; 33:34; 67:14; see also 4:39 (ever Aware). 84 Q 2:158; 4:147. 85 Q 2:283; 13:33; 17:54; 22:68; 23:51; 48:11; 58:13; 63:11; 64:8. 86 Q 2:215; 3:92, 115; 4:127; 6:53; 9:44; 16:125; 17:84; 24:30, 41; 28:56; 39:70; 53:30, 32. 87 Q 2:95, 187, 246; 3:63; 6:58, 119; 9:47; 10:36, 40; 12:19; 19:70; 20:104; 23:96; 26:188; 28:85; 35:8; 39:70; 46:8; 53:30; 62:7; 68:7.
E. E. E. , the Qur’aan emerged as a canonical recital of God’s Holy Word that reconfigured aspects of both Hebrew Bible and New Testament discourse in a context of Jewish, Christian, and Muslim interaction. Building on this insight, the 1 Judaism regularly refers to the Hebrew Bible as the Tanak (also Tanakh or Tanach), which is an acronym created from the first Hebrew letters of Torah, Neviim (Prophets), and Ketuvim (Writings). 2 For the concept of canon, see James A. Sanders and Harry Y. Gamble, “Canon,” ABD 1:837–61.
It became clear that the relationship between any particular qur’aanic text and its biblical referent was the product of complex interactions among different readers of the texts, who were reading for different reasons and ends. The tools of historical philology that had dominated Orientalism were augmented by the techniques of literary criticism that were being applied to biblical texts. 11 From this perspective, the polemical interpretations of the “borrowing/lending” metaphor as well as the reductionist search for the Ur-text could be 9 Of the many articles and monographs, the following give a representative sample of this type of approach to the relationship of the Qur’aan and the Bible: Tor Andrae, Der Ursprung des Islams und das Christentum (Uppsala: Almqvist & Wicksells, 1926); Richard Bell, The Origin of Islam in Its Christian Environment (London: Cass, 1926); idem, “Muhammad and Previous Messengers,” MW 24 (1934): 330–40; S.
Bible and Qur'an: Essays in Scriptural Intertextuality (Symposium Series (Society of Biblical Literature), No. 24.) by John C. Reeves