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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: #3238990 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
6 of 6 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?
0 of 0 people found the following review helpful.
the Qur'an in dialogue with Aramaic Christianity
By David Reid Ross
"The Qur'an and the Aramaic Gospel Traditions" (Q&AGT) adapts Badawi's PhD thesis. Observing that thesis was Fred Donner, who wrote "Narratives of Islamic Origins" (my review: 2/5) and then "Muhammad and the Believers" (a personal inspiration to me, which if I had reviewed it here would be 4/5). Q&AGT collects and (loosely) organises, from the Qur'an, such tropes as are parallel to tropes in Aramaic literature. Such come mainly from the Aramaic-speaking Christian tradition, namely (Edessene) Syriac and Palestinian. We may treat Q&AGT as an attempted followup to Gabriel Reynolds' "Biblical Subtext".
Badawi tells the reader that he respects Islam but is at heart a universalist, or maybe a henotheist (pp. xiii, xvii). So one should expect, here, a critical view of the sources. And so Badawi claims: that he will assume the Muhammadan Sira, but will not demand it. But then he accepts the first chapter of Donner's "Narratives" (p. 15), that Muhammad wrote every sura in the canonical mushaf; he rules this view "mainstream".
Outside this mainstream, Tom Holland's "Shadow of the Sword" is simply dismissed, as written by one who does not know Arabic (p. 14). As it happens I have reviewed that book here too (4/5). As I said at the time, Holland did not, himself, reject the Qur'an either; although he did footnote some scholars who have questioned it, which scholars very much *did* read Arabic: Wanbrough, Crone et al. So I found this aside to be misguided and unworthy of the author.
Because of the constraints which Badawi has set for himself, he has forced this book to be impressionistic, with no real view on how the Qur'an quotes itself, nor on its development over time. I can accept that, for my part, but to that end an introduction ducking the debate entirely would have worked equally well. This is exactly the problem I had with his teacher Donner's "Narratives".
In the main text, the book offers a comprehensive overview of Qur'anic expressions and doctrines "in dialogue" with the Christian tradition in Aramaic(s). The Qur'an had Things To Say, a thorough critique of what it had found in the Aramaic texts. We also learn that in Aramaic, the Gospel translators sometimes adapted the Greek into rhyming prose, for rhetorical force and for ease of memory. The Sermon on the Mount, for instance, rhymes on -a and -un. The Qur'an took this strategy (Arabs call it saj') and ran with it.
That said, I did detect some flaws, many serious, so I must detail them here.
For all Badawi disapproves non-Arabophone intrusions into his field, his own handle on the Arabic source material is slippery. In p. 43, Badawi rates Ibn Abi Dawud as "document[ing]... well" how al-Hajjaj carried out his editorial work; but Ibn Abi Dawud is late and likely bowdlerised his own sources. In p. 41, Badawi declares Ibn al-Kalbi's "Asnam" as "essential" to understanding pre-Islamic paganism; Ibn al-Kalbi is also late and tendentious, as Hawting points out in "Idea of Idolatry". Badawi tacitly endorses the tafasir attributed to Muqatil b. Sulayman and Mujahid b. Jabr, with the tafsir to Ibn 'Abbas by contrast as "questionable", p. 44; but Mujahid isn't much later than Ibn 'Abbas. We should speak of a Mujahid School (or several), like we speak of 'Abbasi schools.
On the pre-Islamic Arabic side, there never was such a language as "Thamudic" (p. 47). Collaters of Arabian graffiti use that as a Miscellaneous category for West Semitic texts they cannot yet classify. Some "Thamudics" have since been gathered into their own coherent group, one of which is a proto-Arabic now labeled "Hismaic".
Philologically, I should like to have seen a more careful relation between Semitic cognates pp. 87-8. Syriac zdiqé is related to Arabic sadiq, shlihé to salih, sahdé to shahid. Do we know the rules of sound-changes between proto-West-Semitic and Aramaic on one side, and Arabic on the other? As stake here is whether these now-Arabic terms are loanwords from a Syriac religious community, and if so *when* they were borrowed; and if not, if they are natively Arabic (albeit calqued) or if taken from some other related language like - say - Hebrew.
Badawi's knowledge of Sasanian history is *far* out of date as well as cursory. Pace pp. 54-5, Mazdak was probably not a prophet, although Khusro was happy to slander him as a false one; see now Michael R Jackson Bonner. Pace p. 57, the Lakhm kingdom was deposed from al-Hira 604 CE, not 633. I notice in Badawi's footnotes that he relied here on scholarship from 1953, 1934, and 1906. I notice in the bibliography the absences of Pourshariati and Daryaee.
For more minor nitpicks, the root of Gospel is not the "Latin" phrase "go spell"; this was "godspell", an archaic English compound noun still sometimes heard in Broadway musicals. Moving on to the publisher Routledge: Q&AGT may well have the worst proofing I have ever seen, including self-published work here. On page 15 alone I noticed "posess", "ina" for "in a", and "palimsests".
Overall Q&AGT is a useful book but dangerous. Wherever it makes a claim, I feel I must check that claim against other work of this type.
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