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Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions
Parallels Between the Qur'an and Late Antique Judeo-Christian Literature (view source)
Revision as of 16:13, 15 June 2025
, 15 June→Abel's words to Cain: Highlighted another direct extra-biblical tradition aspect not in the bible appearing in the Qur'an
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(→Abraham Becomes a Monotheist: Added the parallel of Abraham's main virtue as 'a pure monotheist' being explicitly found in extra-biblical works rather than the bible itself. Have linked academic sources.) |
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The origin of this story has been discussed by Joseph Witztum in his article ''The foundations of the house''. He argues that the Quranic scene reflects a number of post-Biblical traditions building on [https://www.biblegateway.com/passage/?search=Genesis%2022&version=NIV Genesis 22] where Abraham goes to sacrifice Isaac. In later exegetical traditions, Abraham builds an altar for the sacrifice and Isaac willingly offers himself for slaughter. By the time of Josephus' ''Antiquities of the Jews'' 1:227 (1st century CE), Isaac even helps in its construction. In the 4th to 5th centuries several (mostly Syriac) Christian homilies take up this motif. Then a 6th century CE Syriac homily by Jacob of Serugh on Genesis 22 describes them as building not just an altar but a "house" (Syriac: bayta), like in the Quran (Arabic: bayt), which replaces Isaac here with Ishmael. Witztum also argues that the Quran transfers this imagery, originally associated with Jerusalem, to Mecca.<ref>Joseph Witztum, [https://www.jstor.org/stable/40378843 The Foundations of the House (Q 2: 127)], Bulletin of the School of Oriental and African Studies, University of London, vol. 72, no. 1, 2009, pp. 25–40 ]</ref> The clearly late development of the idea that Abraham build a sacred house together with his son in order to sacrifice him there undermines the idea that there is any history to the story. | The origin of this story has been discussed by Joseph Witztum in his article ''The foundations of the house''. He argues that the Quranic scene reflects a number of post-Biblical traditions building on [https://www.biblegateway.com/passage/?search=Genesis%2022&version=NIV Genesis 22] where Abraham goes to sacrifice Isaac. In later exegetical traditions, Abraham builds an altar for the sacrifice and Isaac willingly offers himself for slaughter. By the time of Josephus' ''Antiquities of the Jews'' 1:227 (1st century CE), Isaac even helps in its construction. In the 4th to 5th centuries several (mostly Syriac) Christian homilies take up this motif. Then a 6th century CE Syriac homily by Jacob of Serugh on Genesis 22 describes them as building not just an altar but a "house" (Syriac: bayta), like in the Quran (Arabic: bayt), which replaces Isaac here with Ishmael. Witztum also argues that the Quran transfers this imagery, originally associated with Jerusalem, to Mecca.<ref>Joseph Witztum, [https://www.jstor.org/stable/40378843 The Foundations of the House (Q 2: 127)], Bulletin of the School of Oriental and African Studies, University of London, vol. 72, no. 1, 2009, pp. 25–40 ]</ref> The clearly late development of the idea that Abraham build a sacred house together with his son in order to sacrifice him there undermines the idea that there is any history to the story. | ||
=== Abraham's son's consent to be sacrificed === | |||
As mentioned, the Qur'an contains the story of Abraham being called upon by God to sacrifice his son. While in the bible, Abraham does not seek his son's agreement for this sacrifice, in the Qur'an (e.g. {{Quran|37|99-109}}) he does which is then agreed too, highlighting both of their piety, which Neuwirth (2019) notes is found in the Midrash. | |||
{{Quote|Neuwirth, Angelika. <i>The Qur'an and Late Antiquity: A Shared Heritage (Oxford Studies in Late Antiquity) (p. 393-394).</i> Oxford University Press. Kindle Edition.|This insertion provides an explanation involving the agreement of the son, who, asked for his consent, now volunteers himself for sacrifice—in agreement with a Midrashic interpretation.<sup>50</sup> The Qur’anic reading differs decisively in its thrust from the biblical presentation of the Aqedah, “the binding,” in Gen 22:1–19, by not allowing for a unilateral act of sacrifice: Abraham does not resolve upon the sacrifice by himself, but rather is supported by the decision of his son. As a result, and quite in accordance with the Midrash, an act of self-destruction is turned into a joint virtuous deed of father and son.<sup>51</sup>}} | |||
==Joseph's blood-stained tunic== | ==Joseph's blood-stained tunic== | ||