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2003, Bible and Qur'an: Essays in Scriptural Intertextuality
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3 pages
1 file
AI-generated Abstract
The paper explores the legend of the humiliation of Satan as presented in the Bereshit Rabbati, highlighting its intertextuality with other religious texts such as the Latin Vita Adae et Evae and references from the Qur'an. It examines key narratives regarding the dynamics between Satan, angels, and Adam, analyzing the implications of these stories in the broader context of biblical and extrabiblical literature, particularly focusing on the themes of pride, rebellion, and the nature of divine authority.
John C. Reeves, ed., Bible and Qur'an: Essays in Scriptural Intertextuality (Atlanta: Society of Biblical Literature, 2003), 43-60, 2003
… a palimpsest, layer upon layer, tradition upon tradition, intertwined to the extent that one cannot really grasp one without the other, certainly not the later without the earlier, but often also not the earlier without considering the shapes it took later." 2 Many contemporary biblical scholars are aware that Bible and Qur'ān share and exploit a common layer of discourse consisting of a number of stories and themes featuring and drawing on certain paradigmatic characters such as Noah, Abraham, and Moses. Most however do not pursue the literary ramifications of this nexus, and hence they remain remarkably oblivious to the rich reservoirs of traditional lore tapped and channeled by the Qur'ān and its expounders. 3 The intent of the present essay is to suggest that a careful reading of the Qur'ān in tandem with the interpretive traditions available in ancillary Muslim literature such as ḥadīth, classical commentaries, antiquarian histories, and the collections of so-called "prophetic legends" (qiṣaṣ al-anbiyā') 4 can shed a startling light on the structure and content of certain stories found in Bible and its associated literatures (such as Jewish pseudepigrapha and rabbinic midrash).
Comparative approaches to religion had already begun in the ancient world, around the Mediterranean, where various cultures confronted one another and where the dialogue between diverse cultural legacies could give birth to a global context of exchange and interaction, reaction and counterreaction. Greeks and Romans, Jews and Christians, and soon Muslims, reacted to one another and evolved both in interaction and in parallel, at the same time building on the rich cultural backdrop created by the civilizations of the Ancient Near East—Egypt, Mesopo-tamia, Syro-Palestine, Phoenicia, Anatolia, Iran, even India.
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Early commentators and traditionists embed and amplify Q 2:102, an enigmatic allusion to angelic complicity in the transmission of esoteric knowledge to humankind, within a rich layer of interpretive lore frequently bearing the rubric ‘Tale of Hārūt and Mārūt.’ A close study of this verse alongside its external narrative embellishments uncovers a wealth of structural and contextual motifs that suggestively link the ‘Tale’ with biblical and parascriptural myths about ‘fallen angels’ and their perceived role in the corruption of antediluvian humanity. The present paper catalogs a representative number of these motifs, speculates about their mode of transmission, and offers some guidelines for analyzing the different versions of the ‘Tale’ which surface centuries later in medieval Jewish interpretive and mystical literature. Particular attention is devoted to unpacking the identity of the woman who is responsible for the seduction of the angels.
A dissertation submitted to the faculty of the School of Graduate Studies, Hebrew Union College - Jewish Institute of Religion (2009)
We must thank Andrei Orlov for drawing together a wide range of different sources interpreting various details in the temptation narrative in the Synoptic Gospels.
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