2,743
edits
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions
Jump to navigation
Jump to search
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature (view source)
Revision as of 03:00, 12 January 2023
, 12 January 2023no edit summary
| [checked revision] | [checked revision] |
Lightyears (talk | contribs) (Couple of extra examples) |
Lightyears (talk | contribs) No edit summary |
||
| Line 7: | Line 7: | ||
In such an environment it is also unsurprising that many of the stories one finds in the Qur'an do not come from the canonical books of the Christian or Jewish bibles, but often from secondary apocryphal and exegetical literature which played a huge role in the spiritual life of believers in that time. It is the Quranic relationship with these secondary works which is the focus of this article, since their late appearance and evident evolution during the centuries leading up to Islam make particularly obvious their origin in human creativity and that they do not in any sense portray actual historical events. Indeed, given the overwhelming evidence, one (unpopular) Islamic modernist position is to accept this fact, and claim that the Quran makes no pretense to be recounting events or persons who actually existed. | In such an environment it is also unsurprising that many of the stories one finds in the Qur'an do not come from the canonical books of the Christian or Jewish bibles, but often from secondary apocryphal and exegetical literature which played a huge role in the spiritual life of believers in that time. It is the Quranic relationship with these secondary works which is the focus of this article, since their late appearance and evident evolution during the centuries leading up to Islam make particularly obvious their origin in human creativity and that they do not in any sense portray actual historical events. Indeed, given the overwhelming evidence, one (unpopular) Islamic modernist position is to accept this fact, and claim that the Quran makes no pretense to be recounting events or persons who actually existed. | ||
In particular, late antique Syriac Christian influence has become increasingly apparent in Quranic scholarship of the 21st century, in significant part through the work of Dr Joseph Witztum, whose PhD thesis ''The Syriac milieu of the Quran: The recasting of Biblical narratives'' will be oft-cited in this article.<ref>Witztum, Joseph (2011) [https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], PhD Thesis, Princeton University</ref> Time and again, small details that were thought to be distinctive of the Quranic versions of Judeo-Christian stories have been found to closely match what is found in the works of the Syriac church fathers such as Ephrem and Narsai. Known Quranic connections with these sources, as well as with the Jewish Talmud and Midrash have been extensively noted by Professor Gabriel Said Reynolds in his 2018 book ''The Quran and Bible: Text and Commentary'' which will be referred to throughout this article.<ref>Reynolds, Gabriel Said, "The Quran and Bible: Text and Commentary", New Haven and London: Yale University Press, 2018</ref> These story additions were for exegetical purposes and were not treated by the Rabbis as actual historical events, in contrast to the way Biblical stories themselves were regarded.<ref name="Milikowsy2005">Chaim Milikowsky, [https://www.academia.edu/36274124/ Midrash as Fiction and Midrash as History: What Did the Rabbis Mean?] in Jo-Ann Brant, et al., eds., Ancient Fiction: The Matrix of Early Christian and Jewish Narrative (Atlanta: Society of Biblical Literature, 2005) 117-127</ref> | In particular, late antique Syriac Christian influence has become increasingly apparent in Quranic scholarship of the 21st century, in significant part through the work of Dr Joseph Witztum, whose PhD thesis ''The Syriac milieu of the Quran: The recasting of Biblical narratives'' will be oft-cited in this article.<ref>Witztum, Joseph (2011) [https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], PhD Thesis, Princeton University</ref> Time and again, small details that were thought to be distinctive of the Quranic versions of Judeo-Christian stories have been found to closely match what is found in the works of the Syriac church fathers such as Ephrem and Narsai. Known Quranic connections with these sources, as well as with the Jewish Talmud and Midrash have been extensively noted by Professor Gabriel Said Reynolds in his 2018 book ''The Quran and Bible: Text and Commentary'' which will be referred to throughout this article.<ref>Reynolds, Gabriel Said, "The Quran and Bible: Text and Commentary", New Haven and London: Yale University Press, 2018</ref> These story additions were for exegetical purposes (sometimes derived from a single word in the Hebrew Bible) and were not treated by the Rabbis as actual historical events, in contrast to the way Biblical stories themselves were regarded.<ref name="Milikowsy2005">Chaim Milikowsky, [https://www.academia.edu/36274124/ Midrash as Fiction and Midrash as History: What Did the Rabbis Mean?] in Jo-Ann Brant, et al., eds., Ancient Fiction: The Matrix of Early Christian and Jewish Narrative (Atlanta: Society of Biblical Literature, 2005) 117-127</ref> | ||
==Allegations Recorded in the Quran== | ==Allegations Recorded in the Quran== | ||
| Line 235: | Line 235: | ||
{{Quote|{{Quran-range|6|74|83}}|And [mention, O Muhammad], when Abraham said to his father Azar, "Do you take idols as deities? Indeed, I see you and your people to be in manifest error." And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith] So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah." And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember? And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know? They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided. And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing.}} | {{Quote|{{Quran-range|6|74|83}}|And [mention, O Muhammad], when Abraham said to his father Azar, "Do you take idols as deities? Indeed, I see you and your people to be in manifest error." And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith] So when the night covered him [with darkness], he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray." And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah." And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember? And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know? They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided. And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing.}} | ||
Reynolds notes that this passage develops a Jewish and Christian exegetical tradition, in turn inspired by [https://www.biblegateway.com/passage/?search=Genesis%2015&version=NIV Genesis 15:4] and [https://www.biblegateway.com/passage/?search=Deuteronomy%204&version=NIV Deuteronomy 4:19].<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 231-2</ref> An early form of the story is found in the ''Book of Jubilees'' (generally dated not long before the Dead Sea Scrolls, c. 100 BCE, among which fragments of the book are found, and contains contemporary ex-eventu prophecies). Here, Abraham had turned to the stars, moon and sun, seeking in them signs of rainfall for the coming year: | Reynolds notes that this passage develops a Jewish and Christian exegetical tradition, in turn inspired by [https://www.biblegateway.com/passage/?search=Genesis%2015&version=NIV Genesis 15:4-5] where God tells Abraham that his descendants will be as numerous as the stars, and [https://www.biblegateway.com/passage/?search=Deuteronomy%204&version=NIV Deuteronomy 4:19] where the people of Israel are told not to worship the heavenly bodies.<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 231-2</ref> An early form of the story is found in the ''Book of Jubilees'' (generally dated not long before the Dead Sea Scrolls, c. 100 BCE, among which fragments of the book are found, and contains contemporary ex-eventu prophecies). Here, Abraham had turned to the stars, moon and sun, seeking in them signs of rainfall for the coming year: | ||
{{Quote|[https://www.sacred-texts.com/bib/jub/jub30.htm Jubilees 12:16-18]|16. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, and he was alone as he sat and observed. 17. And a word came into his heart and he said: "All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. Why do I search (them) out? 18. If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand."}} | {{Quote|[https://www.sacred-texts.com/bib/jub/jub30.htm Jubilees 12:16-18]|16. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, and he was alone as he sat and observed. 17. And a word came into his heart and he said: "All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. Why do I search (them) out? 18. If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand."}} | ||
| Line 297: | Line 297: | ||
:Redaction does not mean the date of origin of the text. The Abraham and the idols story is not in the parashiyyot but the Noach. This story is not in Freedman and Simon's list of chapters which do not really belong to Genesis Rabbah. | :Redaction does not mean the date of origin of the text. The Abraham and the idols story is not in the parashiyyot but the Noach. This story is not in Freedman and Simon's list of chapters which do not really belong to Genesis Rabbah. | ||
:In any case it is not asserted that the Qur'an copied from the Bereshit Rabbah, rather its author heard this Judeo-Christian story from others, possibly Jews and Christians. The Bereshit Rabbah is merely evidence to date this particular Judeo-Christian story. There are other Judeo-Christian sources as listed | :In any case it is not asserted that the Qur'an copied from the Bereshit Rabbah, rather its author heard this Judeo-Christian story from others, possibly Jews and Christians. The Bereshit Rabbah is merely evidence to date this particular Judeo-Christian story. There are other Judeo-Christian sources as listed below, so a different text may or may not have been the source of the parallel. | ||
'''Objection 2: Judeo-Christian sources of the same story are different, thus the original paralleled story cannot be ascertained.''' | '''Objection 2: Judeo-Christian sources of the same story are different, thus the original paralleled story cannot be ascertained.''' | ||
| Line 415: | Line 415: | ||
==The angels could not name animals when Adam was created== | ==The angels could not name animals when Adam was created== | ||
In the Quran, the angels are at first wary of the creation of Adam. Allah then teaches Adam "the names" (in the Biblical book of Genesis | In the Quran, the angels are at first wary of the creation of Adam. Allah then teaches Adam "the names" (in the Biblical book of Genesis God brings the animals to Adam so he can name them) and challenges the angels to match this knowledge. They are reminded of their place when they are unable to answer, whereas Adam is able to do so. | ||
{{Quote|{{Quran-range|2|30|33}}|They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise." And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed."}} | {{Quote|{{Quran-range|2|30|33}}|They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise." And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed."}} | ||
In the Bible, [https://www.biblegateway.com/passage/?search=Genesis%202&version=NIV Genesis 2:19-20], Adam | In the Bible, [https://www.biblegateway.com/passage/?search=Genesis%202&version=NIV Genesis 2:19-20], God allows Adam to name all the animals and there is nothing more to that part of the story. The angelic element of the Quranic narrative derives from a similar account originating in the exegesis of a Rabbi: | ||
{{Quote|1=[https://www.sefaria.org/Bereishit_Rabbah.17.5?lang=bi&with=all&lang2=en Genesis Rabbah 17:5]|2=Said R’ Acha: In the hour that the Holy One came to create the human, He ruled [together] with the ministering angels. He said to them: “Let us make a human [in our image]”. They said to him: This one, what good is he? He said: His wisdom is greater than yours. He (God) brought before them beast and animal and bird. He said to them: This one, what is his name? and they didn’t know. He made them pass before Adam. He said to him: This one, what is his name? [Adam] said: This is ox/shor, and this is donkey/chamor and this is horse/sus and this is camel/gamal.}} | {{Quote|1=[https://www.sefaria.org/Bereishit_Rabbah.17.5?lang=bi&with=all&lang2=en Genesis Rabbah 17:5]|2=Said R’ Acha: In the hour that the Holy One came to create the human, He ruled [together] with the ministering angels. He said to them: “Let us make a human [in our image]”. They said to him: This one, what good is he? He said: His wisdom is greater than yours. He (God) brought before them beast and animal and bird. He said to them: This one, what is his name? and they didn’t know. He made them pass before Adam. He said to him: This one, what is his name? [Adam] said: This is ox/shor, and this is donkey/chamor and this is horse/sus and this is camel/gamal.}} | ||