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The Qur'an and the Aramaic Gospel Traditions (Routledge Studies in the Qur'an), by Emran El-Badawi
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This book is a study of related passages found in the Arabic Qur’ān and the Aramaic Gospels, i.e. the Gospels preserved in the Syriac and Christian Palestinian Aramaic dialects. It builds upon the work of traditional Muslim scholars, including al-Biqā‘ī (d. ca. 808/1460) and al-Suyūṭī (d. 911/1505), who wrote books examining connections between the Qur’ān on the one hand, and Biblical passages and Aramaic terminology on the other, as well as modern western scholars, including Sidney Griffith who argue that pre-Islamic Arabs accessed the Bible in Aramaic.
The Qur’ān and the Aramaic Gospel Traditions examines the history of religious movements in the Middle East from 180-632 CE, explaining Islam as a response to the disunity of the Aramaic speaking churches. It then compares the Arabic text of the Qur’ān and the Aramaic text of the Gospels under four main themes: the prophets; the clergy; the divine; and the apocalypse. Among the findings of this book are that the articulator as well as audience of the Qur’ān were monotheistic in origin, probably bilingual, culturally sophisticated and accustomed to the theological debates that raged between the Aramaic speaking churches.
Arguing that the Qur’ān’s teachings and ethics echo Jewish-Christian conservatism, this book will be of interest to students and scholars of Religion, History, and Literature.
- Sales Rank: #2635259 in Books
- Published on: 2013-12-27
- Original language: English
- Number of items: 1
- Dimensions: 9.20" h x .90" w x 6.20" l, .0 pounds
- Binding: Hardcover
- 304 pages
About the Author
Emran El-Badawi is Director and Assistant Professor of Arab Studies at the University of Houston. His articles include "From ‘clergy’ to ‘celibacy’: The development of rahbaniyyah between Qur’an, Hadith and Church Canon" and "A humanistic reception of the Qur’an." His work has been featured on the New York Times, Houston Chronicle and Christian Science Monitor.
Most helpful customer reviews
4 of 4 people found the following review helpful.
'Gospel according to Mohamed?'
By Kindle Customer
El-Badawi makes a valid case proving the influence of the Aramaic gospels in the Qur'an. But at times one has the feeling he seems to imply that the Qur'an is 'the gospel according to Mohamed', which it is not. Badawi ignores the Jewish element in the Qur'an considerably. According to Simon Schama "Himyarite-Arabic Judaism may have been, in a deep sense, the direct parent of Islam, for it makes no sense historically to classify Muhammad’s core doctrines as anything but essentially Judaic – evident in the indivisibility of the one unseen omnipotent God (referred to in Himyarite and Arabian Judaism, after all, as ‘rahman, the all-merciful and compassionate who art in heaven and earth’); the coming of the Last Days (a central belief of the Qumran community); the hatred of idolatry; the righteous commandment of charity (sadaaqa in Arabic, tzedaka in Hebrew); the strict prohibition not only against pork but also against consuming meat with its living blood still in the flesh; the insistence on ritual washing and purification, especially before prayer ... were all standard Jewish practice".
So are we getting here a Muslim scripture based on Christianity and Muslim ritual based on Judaism? Also I would like to know when the author refers to the Diatessaron, given the original is lost, is he referring to the extant Arabic translation or what? And does the Arabic translation of the Diatessaron have any echos in the Qur'an given the original was in Aramaic?
2 of 9 people found the following review helpful.
Being politically correct in adoration of the academia!
By Ibrahim
On pages 9 & 10, the author says that the outright conflation of Mary the mother of Christ (Q 5:17) on the one hand with Mary the daughter of Amram (‘imrān; Q 66:12) or sister of Aaron (Q 19:28) should not immediately be viewed as contradictions, but rather a “creative tension” imposed on the reader by the text.
Creative tension, Emran? Why don't you call it as it is and say it was a contradiction? What is creative about confusing me by giving two contradictory statements?
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