What Did Muhammad Borrow from Judaism?
Was hat Mohammed aus dem Judenthume aufgenommen? (What Did Muhammad Borrow from Judaism?) is a foundational work of modern Quranic studies by Abraham Geiger. It was originally written in Latin to earn Geiger a doctorate at the University of Marburg, but was soon republished in German in 1833. In 1898, an English translation of the work was undertaken by F.M. Young and published under the title Judaism and Islam: A Prize Essay. According to some historians, Geiger's work represents the beginning of the modern academic discipline of studying the Quran (Quranic studies),[1] and it is the earliest academic Western work which continues to be cited in new studies today.[2]
Summary
[edit]The primary objective of this book was to demonstrate that the Quranic reception of biblical narratives did not occur directly via a reception of the books of the canonical Bible, but through parabiblical intermediaries such as midrash (traditional Jewish exegesis of biblical texts). Geiger, being a rabbinic scholar, focused on the Qurans correspondence with the Jewish literary tradition.[1] For example, Geiger demonstrated that numerous basic terms in Islam, including ark, Eden, hell, divine presence, rabbinic scholars, Sabbath, and more, are of Jewish origins. The basic doctrine of God's unity also goes back to Judaism (as opposed to Christianity). By contrast, Geiger believed that the influence of Christianity in Islamic origins and the Quran was minimal.[3] Geiger also sought to explain discrepancies between closely related traditions found in the Quran and Jewish tradition by recourse to a potentially flawed transmission that the Jewish narrative had underwent as it entered the milieu of Muhammad.[4] This is possible because for Geiger, the medium of transmission of these narratives into Muhammad's environment was oral as opposed to written. However, not all discrepancies were the product of flawed transmissions. Some were intentional. In this direction, Geiger believed that Muhammad sought to distance himself legalistically from Judaism in several ways, like in terms of dietary and divorce laws.[5]
Geiger was the first, methodologically, to avoid prior Western authors readiness to ascribe deception or mendacious motives to Muhammad in trying to understand the Quran.[2]
Geiger's broad approach of tracing the origins of Quranic tradition from Jewish traditions continued in the works of Hartwig Hirschfeld, Israel Schapiro, and others, before finally culminating in Heinrich Speyer's Die biblischen Erzählungen im Qoran, published in 1931,[1] and representing when Geiger's work had finally been superseded.[2]
References
[edit]Citations
[edit]- ^ a b c Stewart 2017, p. 9–10.
- ^ a b c Sinai 2015, p. 221.
- ^ Beker 2008, p. 55.
- ^ Wheeler 2013, p. 39.
- ^ Libson 2018, p. 160.
Sources
[edit]- Beker, Avi (2008). The Chosen: The History of an Idea, the Anatomy of an Obsession. Palgrave Macmillan.
- Libson, Gideon (2018). "Shlomo Dov Goitein's Research into the Relationship between the Jewish and Muslim Traditions through the Prism of His Predecessors and Colleagues". In Fraisse, Ottfried (ed.). Modern Jewish Scholarship on Islam in Context: Rationality, European Borders, and the Search for Belonging. De Gruyter. pp. 145–180. doi:10.1515/9783110446890-009. ISBN 978-3-11-044689-0.
- Sinai, Nicolai (2015). "Historical-Critical Readings of the Abrahamic Scriptures". In Adam, Silverstein; Strousma, Guy; Blidstein, Moshe (eds.). The Oxford Handbook of the Abrahamic Religions. Oxford University Press. pp. 209–225.
- Stewart, Devin (2017). "Reflections on the State of the Art in Western Qurʾanic Studies". In Bakhos, Carol; Cook, Michael (eds.). Islam and Its Past: Jahiliyya, Late Antiquity, and the Qurʾan. Oxford University Press. pp. 4–68.
- Wheeler, Brannon (2013). Moses in the Qur'an and Islamic Exegesis. Taylor & Francis.