"The Muslim Reception of Biblical Materials: Ibn Qutayba and his A'lam al-nubuwwa" more

■ am and hrisrian- Mmlim Relations Gt Islam and Christian-Muslim Relations Vol. 22, No. 3, July 2011, 249-274 The Muslim reception of biblical materials: Ibn Qutayba and his Aclam al-nubuwwa Sabine Schmidtke* Research Unit Intellectual History of the Islamicate World, Institute of Islamic Studies, Freie Universitdt Berlin, Germany The two earliest extant Muslim works containing comprehensive lists of biblical predictions of the Prophet Muhammad from the Hebrew Bible and the New Testament are the Kitab al-dln wa-al-dawla by the Nestorian convert to Islam 'AH Ibn Rabban al-TabarT (b. ca. 194/810, d. 251/865) and the A'lam al-nubuwwa by Ibn Rabban's contemporary Abti Muhammad Abd Allah ibn Muslim ibn Qutayba (b. 213/828, d. 276/889). Ibn Qutayba's A'lam al-nubuwwa clearly eclipsed Ibn Rabban's Kitab al-dln wa-al-dawla in popularity - the text was used over the following centuries by various authors as a reference text for the biblical material it contained. An incomplete and (as it seems) unique manuscript of Ibn Qutayba's work, which is preserved in the Dar al-Kutub al-Zahiriyya in Damascus, has mostly escaped scholars' attention until now. This article contains a critical edition of the first eight sections of the text, which contain biblical materials. Keywords: Muslim Bible reception; Ibn Qutayba; Ibn Rabban al-Tabarl; A'lam al-nubuwwa; Bible in Arabic; Ibn al-Jawzi I. From the very beginning, the legacy of the Hebrew Bible and, to a lesser extent, the New Testament has been an important element in shaping the Muslim tradition. The Qur'an situates itself as the ultimate revelatory step within a progressive series of divine dispensations and reflects an intimate awareness of the earlier scriptures and of a much longer list of earlier prophets, with the qur'anic revelation being the full and final dispensation and Muhammad being the 'seal of the prophets' (khdtam al-nabiyyin) (Q 33.40).1 However, the Qur'an's stance towards the Bible is an inherently ambivalent one, and this ambivalence has characterized the Muslim tradition ever since. On the one hand, the authenticity of the earlier scriptures as divine dispensation is accepted, as the Qur'an acknowledges a large degree of correspondence between itself and the earlier reve- lations and claims to continue and to confirm, to renew and to clarify the earlier ones (Q 2.89, 101; 3.3; 4.47; 5.15, 19, 48; 46.12, 30). Closely related to this is the qur'anic claim that the former scriptures contained annunciations of Muhammad, as is indicated in Q 2.127-9; 7.157; 61.6. This attitude towards the Bible gave rise to what has been aptly called a Muslim biblical scholarship (cf. McAuliffe 1996; see also McAuliffe 2004, 113ff.). Its representatives set out to substantiate the qur'anic claim that the Bible had foretold the coming of the Prophet Muham- mad, or used biblical materials in their own writings for other purposes and thus acknowledged the Muslim tradition's partial reliance on Jewish and Christian materials in its early history. On the other hand, the Qur'an claims to abrogate (naskh) the earlier scriptures as being obsolete, denies that Muhammad had been informed by Jews and Christians in his vicinity (Q 16.103; 29.48), and, perhaps most importantly, accuses both Jews and Christians of having tampered with their *Email: sabineschmidtke@gmail.com ISSN 0959-6410 print/ISSN 1469-9311 online © 2011 University of Birmingham DOI: 10.1080/09596410.2011.568810 http://www.informaworld.com 11 Routledge Taylor£.Frarci5 Croup 250 S. Schmidtke scriptures (Q 2.75-9; 4.46; 5.13).2 This negative view of the earlier scriptures would render any search for confirmation of Muhammad's prophethood in the Bible futile, as the earlier dispensa- tions are either superseded or beyond men's reach.3 In a wide range of early Muslim literature, most importantly qur'anic exegesis, historiogra- phy, and Hadith, as well as the more specific literary genres of dalail al-nubuwwa and qisas al-anbiya, heavily Islamicized canonical and extra-canonical biblical materials figure promi- nently,4 partly to substantiate the qur'anic claim that Muhammad had been predicted and described in the Bible,5 and partly as raw material for accounts of universal history, of which the lives of the earlier 'prophets' often constitute a substantial part (cf. Kister 1972, 22 Iff).6 Apart from adaptations of (pseudo-)biblical materials and motifs, it was not unusual, especially among authors of the early centuries of Islam, to adduce direct biblical quotations in their writ- ings. Three prominent examples of the third/ninth century are the Zaydi Imam al-Qasim ibn Ibrahim al-RassT (b. ca. 169/785, d. 246/860) who was intimately familiar with Christian theolo- gical notions and with the Bible, which he quoted freely in some of his writings (cf. Madelung 1965, passim; 1989; 1991), Abu Muhammad Abd Allah ibn Muslim ibn Qutayba (b. 213/828, d. 276/889), who adduces numerous direct biblical quotations in some of his major works (cf. Vajda 1935; Lecomte 1958; Isteero 1991; Karoui 1997), and Ahmad al-Ya'qubl (d. in or after 292/905), who quotes extensively from the Bible in the section of his Tarikh devoted to 'biblical history' (cf. Smit 1907; Ferre 1977; 2000; Griffith 2004). Authors started adducing biblical passages that allegedly foretold the advent of Muhammad in a variety of genres, such as polemical writings, works classified as aldm/dalail al-nubuwwa (a genre that often combines biblical and pseudo-biblical materials, often with a preference for one or the other), exegetical works, and occasionally in chapters devoted to prophecy in comprehen- sive theological summae (see Lazarus-Yafeh 1992, 75-110; Adang 1996, 110-91; Stroumsa 1999, 21ff; Reynolds 2004, 178-88; Fakir [undated manuscript]). Apart from an Islamicized quo- tation of John 15.23-16.1 adduced by Ibn Ishaq (d. 150/767?) in his biography of the Prophet Muhammad as a scriptural annunciation of the latter (cf. Baumstark 1931; Guillaume 1950; Schacht 1950; Griffith 1985; 2004, 138ff; 2005 [being a revised version of his elaborations in Griffith 1985]), the earliest extant texts by Muslim authors containing some biblical material in support of Muhammad's prophethood are a letter attributed to the Caliph TJmar ibn Abd al- AzTz (r. 99/717-101/720) to the Byzantine emperor Leo III (r. 717-741), which can most cer- tainly be dated to the second/eighth century (see Gaudeul 1985; Hoyland 1994; Roggema 2009b), and an epistle written by Abu al-Rabf Muhammad ibn al-Layth to the Byzantine emperor Constantine VI (r. 780-797) on behalf of Harun al-Rashld (r. 170/786-193/809), inviting the emperor to embrace Islam.7 II. The two earliest extant works containing comprehensive lists of biblical predictions of the Prophet Muhammad from the Hebrew Bible and the New Testament are the Kitab al-din wa- al-dawla by the Nestorian convert to Islam All Ibn Rabban al-Tabar! (b. ca. 194/810, d. 251/ 865) (Tabarl 1922; 1923) and the Alam (or: Dalail [cf. NadTm 1430/2009, l.i: 237; SakhawT n.d., 360]) al-nubuwwa (or: al-nabi [cf. QazwTnT 1987, 1:81; see also below, n. 25] or rasul Allah [see below, III.]) by Ibn Rabban's contemporary Ibn Qutayba. Most of the scriptural material included in Ibn Qutayba's work is also found in Ibn Rabban's otherwise much richer Kitab al-din wa-al-dawla. However, despite occasional similarities, the discrepancies in the majority of translated biblical passages indicate that the two authors relied on partly different translation traditions and sources that still need to be further identified.8 Islam and Christian-Muslim Relations 251 Ibn Rabban's Kitab al-din wa-al-dawla apparently remained unknown to Muslim scholars until the fifth/eleventh century.9 The earliest Muslim author known to have consulted the work was the Mutazilite Abu al-Husayn al-Basr! (d. 436/1045). On the basis of extensive quotations from his lost Kitab ghurar al-adilla in the Kitab al-munqidh min al-taqlid by the Twelver ShfT scholar SadTd al-DTn Mahmud ibn 'All al-HimmasT al-RazT (d. after 600/1204), it has been shown that Abu al-Husayn was using Ibn Rabban's Kitab al-din wa-al-dawla extensively in his discussion of biblical predictions of the advent of the Prophet Muhammad (see Adang 2007). Abu al-Husayn is known to have studied Aristotelian physics with the Nestorian physician and philosopher Abu al-Faraj ibnal-Tayyib (d. 435/1043)in Baghdad and was associated with the Christian Abu All ibn al-Samh (d. 418/1027). Assuming that Ibn Rabban's Kitab al-din wa-al- dawla had circulated exclusively among Christian readers (to whom it was primarily addressed) until then, it may well be that it was within these circles that Abu al-Husayn al-BasrT encountered the tract.10 Later on, Fakhr al-DTn al-RazT (d. 606/1210) quoted some material from Ibn Rabban's Kitab al-din wa-al-dawla using Abu al-Husayn's Kitab al-ghurar as his intermediary source (Schmidtke 2009),11 and some of the relevant passages of his Mafatih al-ghayb are in turn included in Nizam al-DTn al-NTsaburi's (d. 729/1328-1329) exegetical work Gharaib al- Qufan wa-raghab al-furqan,12 and in IbrahTm ibn TJmar al-BiqaT's (b. 809/1407, d. 885/ 1480) Al-aqwal al-qawvma fihukm al-naql min al-kutub al-qadima.13 III. Ibn Qutayba's A'lam al-nubuwwa clearly eclipsed Ibn Rabban's Kitab al-din wa-al-dawla in popularity. The A'lam was used over the following centuries by various authors as a reference text for the biblical material it contained. Abu Nasr Mutahhar ibn Tahir al-MaqdisT (d. before 355/966) was apparently the earliest author to have used Ibn Qutayba's A'lam in his Kitab al-bad wa-al-tarikh, as has been suggested by Camilla Adang (1996, 156 [referring to Lecomte 1965, 28]). She points out that the nisba 'al-QutabT' that appears in Kitab al-bad wa- al-tarikh was used for Ibn Qutayba and that the claim ascribed to 'al-QutabT' that the Syriac for Muhammad is mshaffah was indeed made by Ibn Qutayba in his Alam.14 Adang's suggestion that Ibn Qutayba's A'lam is one of al-MaqdisT's sources is further corroborated by the latter's translation and discussion of Psalm 50.2-3 and Deuteronomy 33.2, which agree verbatim with those of Ibn Qutayba in his Alam, albeit in abbreviated form.15 Ibn Qutayba's Alam is also referred to by the Mutazilite Abd al-Jabbar al-Hamadham (d. 415/1025) in his Tathbit dalail al-nubuwwa (Abd al-Jabbar al-Hamadham 1960, 2:352; cf. also Reynolds 2004, 146, 184, 185-6), and it had evidently reached al-Andalus. This is indicated by Ibn Hazm's (d. 446/ 1064) Kitab al-usul wa-al-furu, which includes extensive segments from the work in a section devoted to biblical testimonies to the Prophet Muhammad.16 Moreover, the work is also men- tioned in the fahrasa of the Andalusian scholar Ibn Khayr (d. 575/1180). Here, two transmitters are mentioned as those who related the work from Ibn Qutayba: the renowned Andalusian scholar Qasim ibn Asbagh (d. 340/951) and the less well-known Abu Muhammad al-Hasan ibn Abd Allah al-Muhandis (Ibn Khayr 1382/1963, 151).17 In the Eastern lands of Islam, the work seems to have circulated mostly within ahl al-hadith circles. A comprehensive quotation from Ibn Qutayba's A'lam is preserved in Ibn al-JawzT's (d. 597/1200) Al-wafa bi-ahwal [or: ft fada'il] al-mustafa,1& which in turn is incorporated by TaqT al-DTn Ahmad ibn AlT al-MaqnzT (d. 845/1442) in his Imta al-asma bi-ma li-al-Nabi min al-ahwal wa-al-amwal wa-al-hafada wa-al-mata .19 Ibn al-JawzT gives the following chain of transmission for his lengthy quotation from Ibn Qutayba's work: his isnad starts with one of his transmitters with whom he is known to have studied in Jumada II 561/April-May 1166: Abu al-Qasim Yahya ibn Thabit ibn Bundar (d. Rabf I 566/November-December 1170)20 252 S. Schmidtke <r- his father Thabit ibn Bundar (b. 416/1025-6, d. Jumada II 498/Febraary-March 1105)21^- Abu al-Hasan 'All ibn Muhammad ibn al-Hasan ibn Qushaysh al-Malik! (b. Rabf II 356/March-April 967, d. Sha'ban 437/Febraary-March 1046)22^- Abu Hafs TJmar ibn Ahmad ibn Harun al-Muqri al-Ajurrl (d. 382/992-993)2V 'Ubayd Allah ibn Ahmad ibn Bakrr al-Tamlml <- Ibn Qutayba.24 Little seems to be known about Ibn Qutayba's student 'Ubayd Allah ibn Ahmad al-Tamlml, who is mentioned here as the transmitter of the work. According to Gerard Lecomte, 'Ubayd Allah [Abd Allah] ibn Ahmad ibn Bukayr [Bakr] al-Tamlml [al-Tayml] is to be identified with Ibn Qutayba's student Abu al-Qasim Abd Allah ibn Ahmad ibn Abd Allah ibn Bukayr al-Tamlml (d. Dhti al- hijja 334/July-August 946), who in turn was the teacher of the renowned Hadlth scholar All ibn :Umar al-Daraqutn! (d. 385/995). Otherwise, he is known to have transmitted other works of Ibn Qutayba, viz. his Masd'il and his Isldh al-ghalat (Lecomte 1963, 294-5, no. 7). Some later Hanbalite authors still had access to the original work. Abu al-Qasim al-Tayml al-Isfahan! ('Qiwam al-Sunna', d. 535/1140-1141) quotes from it in his Dalail al-nubuwwa,25 as is the case with Ibn Taymiyya (d. 682/1328) in his Al-fawdb al-sahth (cf. Ibn Taymiyya 1414/1993-1994, 5: 199 [= see below, IV., Section 3]). Extensive quotations from the work were included by Ibn Qayyim al-Jawziyya (d. 751/1350) in his Hiddyat al-haydrd.26 Portions of Ibn Qutayba's A'ldm are also included by Ahmad ibn Muhammad al-Qastallan! (d. 923/ 1517-1518) in his Al-mawdhib al-laduniyya bi-al-minah al-Muhammadiyya in a section entitled ft tanbth bihi [sal'am] ft al-kutub al-sdlifa ka-al-tawrdt wa-al-injtl bi-annahu sahib al-risdla wa-al-tabjtl.27 As al-Qastallan! only occasionally explicitly mentions Ibn Qutayba and his A'ldm al-nubuwwa as his source,28 he may have gleaned his material from an intermediary source (certainly neither Ibn al-JawzT nor Ibn Qayyim al-Jawziyya, who did not include all the quotations adduced by al-Qastallan!); throughout his work al-Qastallan! takes care as a rule to identify his sources. Al-Qastallam's Al-mawdhib was, in turn, Husayn ibn Muhammad Diyarbakri's (d. 965/1558-1559) source for a quotation from Ibn Qutayba that is included in his Tdrtkh al-khamts ft ahwdl anfas nafts,29 and the relevant passages are also included and commented upon in the commentary on Al-mawdhib by Muhammad ibn Abd al-Baq! al-Zurqani (d. 1122/1710) (Zurqan! n.d, 6: 226-45). An incomplete and (as it seems) unique manuscript of Ibn Qutayba's work, which is preserved in the Dar al-Kutub al-Zahiriyya (nowadays: Syrian National Library or Maktabat al-Asad al- Wataniyya) in Damascus,30 has mostly escaped scholars' attention until now.31 It provides further indication that the text has been transmitted primarily among the ahl al-hadtth.32 Moreover, comparison with Ibn al-Jawz!'s quotations from the A'ldm shows that the latter adduced the first eight sections containing biblical testimonies in his Al-wafa with no modifi- cations in the arrangement of the material and with only few omissions throughout the text. The only exception is its concluding part (see below, IV., [39]-[42]), most of which was omitted. The title of the work as given on the title page of the manuscript (fo. 127a) reads as follows: Kitab A'ldm rasiil Allah al-munzala 'aid rusulihi solid lldh 'alayhim \ ft al-tawrdt wa-al-injtl wa-al- zabur wa-al-qur an wa-ghayr dhdlika \ wa-dalail nubuwwatihi min al-bardhtn al-nayyira wa-al-dalail al-wddiha \ taltf Abt Muhammad Abd Allah ibn Muslim ibn Qutayba al-Dtnawari rahmat Allah 'alayhi wa-ridwdnuhu. In the course of the introduction, this version of the title is confirmed with only slight variations when Ibn Qutayba describes the contents of the work as kitdban ubayyinu fthi a'ldm rasiil Allah solid lldh 'alayhi wa-sallam al-bdhira wa-dalailahu al-zdhira min kutub Allah al-mutaqaddima al-mawjuda ft aydt ahl al-kitdb^ wa-min al-Qurdn (fo. 127b:16-18). Both on the title page (fo. 127a:6-8) and at the beginning of the text (fo. 127b:2-6), a chain of transmission of the work is given that disagrees with the one indicated by Ibn al-Jawz! from al-Ajurr! onwards:34 al-Mubarak ibn Abd al-Jabbar ibn Ahmad ibn al-Qasim ibn Ahmad ibn Abd Allah al-Baghdad! al-Sayraf! (b. 411/1021, d. Dhti al-qa'da 500/ June-July 1107)35 «- Abu al-Hasan Muhammad ibn Abd al-Wahid ibn Muhammad ibn Ja'far Islam and Christian-Muslim Relations 253 al-mdriifbi-bn Adl al-Juzayn! (?)36^- Abu Hafs TJmar ibn Ahmad ibn Harun al-Muqri al-Ajum «- Abu al-Qasim TJbayd Allah Ahmad ibn Abd Allah ibn Bakrr al-Tamlml <- Ibn Qutayba. The text is incompletely preserved in the manuscript. There is a lacuna on fo. 133b:20 (fol- lowing bi-ulama al-ghayb) towards the end of Section Eight that must already have occurred in the Vorlage of the present copy, and the text breaks off with fo. 159b. Ibn Qutayba's description of the structure of the Aldm in the introduction suggests, however, that little is missing at its end. Following a lengthy introduction (fos. 127b:13-128a:21), the text is structured as follows: Alam rasul Allah solid lldh 'alayhi fi al-tawrdt (fo. 128a) Wa-min qawl Habaquq al-mutanabbi fi zaman Ddniydl (fo. 129a) Wa-min dhikr Shdyd lahu (fo. 129b) Wa-min dhikr Ddwud lahu fi al-zabur (fo. 129b) Dhikr al-Masih al-nabi fi al-infil (fo. 130b) Dhikr Makka wa-al-Haram wa-al-bayt fi al-kutub al-mutaqaddima (fo. 131a) Dhikr tariq Makka fi Shdyd (fo. 131b) Dhikr ashdb al-nabi wa-dhikr yawm badr fi Shdyd (fo. 132a) Al-ahddTth al-wdfiqa li-md fi al-kutub al-mutaqaddima min dhikr al-nabi solid lldh 'alayhi wa-sifdtihi wa-sifat ummatihi (fo. 134a) Dhikr rasul Allah salld lldh 'alayhi fi akhbdr al-furs (fo. 135a) Al-istidldl 'aid nubuwwatihi bi-smihi 'alayhi al-saldm (fo. 138b) Aldmuhu bdda wafdtihi salld lldh 'alayhi wa-sallam (fo. 140b) Al-Qurdn (fo. 141b) Aldm al-nabi solid lldh 'alayhi wa-sallam min akhbdr al-Qurdn (fo. 148b) Akhbdr al-nabi salld lldh 'alayhi mimmd yakunu min ghayr al-Kitdb (fo. 152a) IV. In the following, a critical edition of the first eight sections of the text, which contain biblical materials (fos. 128a-133b), will be given.37 The parts that have been included by Ibn al-JawzT in his Al-wafa have been rendered in bold type, those that are included in Ibn Qayyim al- Jawziyya's Hiddyat al-haydrd are underlined with a single line, and excerpts of the text that are adduced by al-Qastallanl in his Mawdhib are wave-underlined. Quotations that have been included by both Ibn al-Qayyim and al-Qastallanl are marked with a double line. Variants in the texts of Ibn al-JawzT, Ibn Qayyim al-Jawziyya and al-Qastallanl, as well as additions that have no equivalent in Ibn Qutayba's text, are mentioned in the annotation. In addition to the printed editions of Ibn al-JawzT's Al-wafif,3& the following manuscripts have been consulted and collated to provide a reliable textual basis: (1) MS Atif Efendi [Suleymaniye] 1780/1, fos. 8b—1 lb; transcribed by one Muhammad ibn All ibn Ilyas al-Mughan! al-TabrlzT; copy completed in Jumada II 726/May-June 1326; (2) MS Turhan Valide [Suleymaniye] Sultan 80, fos. 3 lb-37a; copy completed on 10 Shawwal 784/17 December 1382; (3) MS British Library OR 7709, fos. 30b:10-35a:5; copy completed Muharram 791/January 1389; (4) MS Leiden OR 322/1, fos. 20b:23-23b:23; copy completed on Jumada II 846/10 October 1442; (5) MS Asir Efendi [Suley- maniye] 77, ff 19b-23b; copy completed in Ramadan 1080/January-February 1670; (6) MS Hekimoglu [Suleymaniye] 259, fos. 28b-33b; copy completed in Rabf I 1133/January 1721; (7) MS Ayasofya [Suleymaniye] 946, fos. 22b-26a; copy undated; (8) MS Yusuf Aga [Suleyma- niye] 173, fos. 37a-41a; copy undated.39 Variations from Ibn Qutayba's Aldm have only been mentioned when these are attested in all manuscripts. For Ibn Qayyim al-Jawziyya's Hiddyat al-haydrd, the edition by 'Uthman Jum'a Dumayriyya has been consulted (Ibn Qayyim al- 254 S. Schmidtke Jawziyya 1429/2008), and the textual basis for al-Qastallam's Al-mawahib has been the edition by Ma'mun ibn MuhyT al-DTn al-Jannan (QastallanT 1416/1996). AiJiSj AjJc tisjjj ^ tflflcj ja» jjV 41JjVl jiuJI <J*.j jc Attl JjS dJj <> [1] .[cf. Genesis 17.20] «^-ulac A^V Ak».b >^ ^ -%"J lk tlW Alaiiej dls l^J Ijj SjL- <> ja.U i^jjA UI» :Jl2 tliiu Jljj jiuJI li* ^ c2Jj JLsj [m128] >« ^ [2] tj'^"-j V ^jjj jj£Uu w* *j■ ■■ ^1 (SjLui <Lai (j^U b ;Jl^j AM Jjj .jj^iaJI JjjS aJj .die- jjik AM cJj&Iaui) *j * ■ j LLI ^aHj u^V^ lAj .[cf. Genesis 16.8-12] «£y*ZXi ^! Ala^^u Jjiilj^il 1^ tiliillj 45ajjjJIj cSlJj cJjSj iJL£j t^j'^^'lj AM, <Ua^mxa jfta-ml A) tlulS Vj 444JjU_uil 48dAi 47oj|ja aJj SjjUI 46ujJlij| AM J>-j dau Ula ? jU—j LLt Ua j o^b jL\ Ajjj JaI 51^a 50t*lUl( j AbUJI f^iiil] AjfjijAe^jSAjAllI j^jj 49^Vl A3 i'tt.n^j ■ £.J''"t^ 54A\Iaj)i nj a ^-iSl Aj&jILj (^JjIj ^j-^M ^Aji ^jji ^rj-^l 5^djL^& 52£)UjII cf. Deu-] <JW* 6* O^^b Ji*^ 6* Jj"b 6* :<J^ '»b>^ <^ 55<>j [3] 59»ljjlll Alljjj fUi^ 58t> AM 57£Jja-» ^Sf tpaj^fr Vj ajjli t> ^ifr ^til 56q^j .[teronomy 33.2 yjft AJIjjJ jJftLj <> 63AS|jJiJj .QjSj 62tjaj (illiSj tUliftj ljIjSI! JaI lift jA 61!iSA tfliiui 60jjiaJ u^y> .^jL^j Axjj! l_3->~a 1$ .v nbj Sj^dU J^^' O^j' j^^1 >-A^ qISj i''sJjiJVi 64gj,ui,<UI ^jljil! 684J!JjLj ^jljli JL±^ AjiUjui! QjSj ^ji uij iiiliii 67^j,ui,<UIj jJftLj ASIj^j) QjSj c-iaj 66L4SJ JUa. 70^,4 j ^Ijll 69jUa. ^ J-Li_a 74jSjj 73o^J 3i» jjft l^j'i IjftJl £u ,4^a ^ jli pi ^ 72(_fotLi| uUSJI <>ij (^iLmilt Cjli 71^J [4] cf. Genesis] «Qljla Jj^^jj j»U 76^ljj! Oj» ^ 75^JjUS >^^b (^AiJ^ 6^ tgj^aM ljIjS Ajlft Jjjl j|iM ^jjltj jli AauiIj Ala 4131 flkLuil ^ill ^JajAll ^ Ujlj ;Ufi) ?[21.21 JjUjU ^ l^Sj jj^Ja j^Ja UjJ Q^akj J^i *i^itj j$Ja 77u jAj ja>tj Qlftj QkLjt qj^jI (Jjjl<ijrL3 :l>^UJI jiuJI ^ SIjjjII ^ AjU^ui AM Jl2 :SIjjj! I ^ A-a^ci 80^j [5] ?JjftL4^l jLV! tfej|>uij</jj»jij<>«i.[cf. Deuteronomy 18.18] ^ tS*^ij "^^^6*^ 9ji! iiS3j <J jAjj t83jSj ^jSj i-iSj jLj <82jSj> [il29] 81j^M^ ; JjSj t Jilj f LLl c-i^jj jSj ; JjSj US ^ Jjilj-i! 0^ 'J^lj^! ^ Cy ^4 J* t)' c^-^ <i^' 6! £la .OijJ^I Deuteronomy] «LJ-'j-> Jj-> ^ d£\j>*\ l£ ^» ^ <ji 6^ 'j^> c^jjf 'J^lh jjj '^j- Ji« ^ ■ niil iy>^l^& :Jli3 i^j- JL* J^lj^! ^ £y» Ijjj tfl ^ :JlJ jl Aila ijJail! Uij .[34.10 t> 87Ja,jj AjjL 86^i Vj 4jilj ^ i-iSj t41 nj tiij aa&I ^ o^j^' ^£tL»b JW^ 89c>* o^-^b O-4^' :(Jj^f^ [6] .[cf. Habakkuk 3.3, 4] «f«Vt V^JJ o^J^I ^fks Islam and Christian-Muslim Relations 255 u^u 92^\jj <[cf. Habakkuk 3:4, 15] <J ALi, 91 J^j p^jVl 90<Jl2j [7] cf. Habak-] 94«£tjSjl ^a^i b d>«b flfuill iStjfej 93^^a_£^4j>> ijjL* ^ ^ JjS <jI yUSJi J>1 96A4a1 i^^ajjajj (*AJa^ 5« jSjj lillj (jAilj 95lmj jjfr All l^-^l Qla iAli^aj AauiIj ^LaSj tjfcj i[kuk 3:9 ?«f*Stl y^jj o^J^' <^-«i» JW* 04 tS^'-J «»Ai4aj <jJajSfl £Sla\» g ill Al L)3Lui jSJ 9?t)^J (jAjit ^j^ij "(j^aj <A#a, cg-y» :J>2 jiT <Ua.jJJ Aj Ujji <|ill (|jjc» ;98Alll £e Jl2 [8] rSTI ^jjj t102^j& rSrt<^ 101^j Aik Jjjl» :100JlSa jil^jij .[cf. Isaiah 42.1] Ajl& isj jj^t 103Ojj*ll g^j 4[cf. Isaiah 42.2] Jlj-Sfl ^ Ajj^a g^j Vj da^aj V t[cf Isaiah 42.1] bLdjlh lija. liaa. AM A4^j Aaa.1 4[cf. Isaiah 42.6-8] >j£ <>fti V Ajjlafri Uj ui&ll <_ijfill <y>^j ^ QljVl ^m^jj JS ^ift AjjjjSjj uijJ< JS ^le AIM Qi% 'WptVj AjjjII '[cf. Isaiah 42.10] &*Ji\ y-aSi 0- ^ fr^j Vj 104^l [m129] J\ Vj yl«j Vj Ot^j V» ^jil! J, jiT .[cf. isaiah 42.11] cjj* Jj [cf. Isaiah 42.3] Aia^all Ai^alllS ^ <^jll t«aJL-all Jjj [cf. Isaiah 42.2] *2j*a ^ Aj gjajjjj <jjaA Q^jSft <j3 (Iujj ^ja, j^^aaj Vj 106Ukj v ^jll Alll jjj jkj i105 &*Ja\jlA\ ^Sj jAj (^Li-all :US Ul 5!jj2 £i :!jllS .AjU^jj A—b liAJ -[cf Isaiah 42.4] 10V»JI ^jj2 J\j 107 ,^11 Si jjlli <jr^ Ali J'j' tt-iljaj1! Alll ^11 ^uJAall ujjj Li*i» i^^Jli (Jo t_sJjSjtJl (jJ Alll ^jc. (Jo (Jji^S '"w |ja JLoj [9] ^ US tSLlft cxjjia^j iJuaj JjIiLj ^jJjj ci^-13-4 110^-ia-» SIjjj dlljjV :4J tS^a (^jfti jjij t-ijjuill ll^ftj ^mSU Ij^jj cittka.j ^S^lj jJaJb dls^ft Alll Ui» -_Jl cAl Uvu. jSj 112^>j [10] .[cf. Isaiah 42.6-7] «j^t (J\ ^Uffill 6* tSJ"Vl j^j (Ai3S ylft A2j^ htte. [Cf. Isaiah 9.6] nV&£ yJe AJOaiu, ^1 Ull» :o^Ull J^ill ^ 113JlSj [11] ,«»jjill A^^ft AsjS ^le £))» :JjSj Alia ^Ijj*!! ^ Uij i^bj^l ^> jj-iiil! ^ Ija jjjjll Al n6jl 1155-j AaIUj Jjitj^j ^JlA ^^jaJLuall A1Sj4 ^jll tjtjm 4118diA». ^117C>J\ \j)"*':>«» y^j [12] ^ "j^»' "J (AUIj&lb »^*- jjAJL^all 1 '''jiojj j^olll sUaC-lj Alal Al jjklaj^) Alll jl jj-s jjj^a dijJJj tjjlil ^Vl ^ l^O^jj |j-«"*jt ^^jjjji^ tliljJ tAaijj^ tlilj^L Alll *fl*?l'<a-' l^ijj^ ^1 2^i\ »ja 121o-a .[ cf Psalm 149] tf&j^J ^Ji&i ^J1* tl&Ji V [U30] <%m a^j AJj>. d»j|^,j du^U pla 124LAi^llj jUaJI UjI 123jffi» :jil j>.> 122<>j [13] 12?0-»J '126U^ Jjfr ftjjlSfl Q-a uLujII ^Sla 125£y£ .[cf. Psalm 45.3-6] Qjja^ ^aStlj Ajjl^a tiltlfuij <Ulc j5 1329jajj it.inn\\ 131L>\j AjjaJI 130Ulj JjjSII 129UlS iAjj^Ij Axil12&Cjjj i9jJft AbJ ^aStl ^^a. ,133c-!frjlb tij^aj :j»5Luill J^VI 135"^» .[cf. Psalm 50.2] jjtjj) 6^ &\ u|» :>) j>»> "Vj [14] >Aj1c Alll L?lua Xa^a 136|jj-aa-aj cAULaVIJ iyabjll to^jyi ^m. juiyi <yi <>j j^ii ^i j^i <> 139j^ Aji» :138a^ <> >t j>a> 137^« [15] ^Jjj Al Ja-uijj 141 Oij\ Jill djlall AjjIj t^t>ll ajlJfri Q^aljj AjJj ^jj jiljaJI 140jij Aj|j 256 S. Schmidtke j^U V cijt.ntt jSLj «LU ^jai > <>a qJjII ^U,-^>t) 143<>akj 4JV 4jUjVIj 4&IMj 142d<U JS ^ <Ute Lu, Jib cjAj ylau Ajjj 4[cf. Psalm 72.8-13] 144^L^Ij p.liau^Lj Liijjj 4J Ojj La <4L ^ill Ija 145o^a .«[cf. Psalm 72.17] j#l ^! ojSi fjJjj <[cf. Psalm 72.15] ?Ji&J 4jjjj ?Lmj jjft fLu&l <> tliSj JS ^ djjjj <Lle ^Laj ^ill |j ^ij 'O^j^' 2^-" l^! ^'j^'j j^J j^' ,149«^^l0,mi^u148^ jfru ^ ^i» :147jjb ja jj^ji <> jl\ 146jj [i6] jL** yle LaAi&l tQjtft n <4j jjaj <^jj t^La jfejli IjUaj j»S ;<jl Jja» :^^t" 15\**J [17] [cf. Isaiah 21.6, 7, 9] «.155»ja-L»31 Ifralluaij Jjb tlkiu. :1544j*,L^ Uft^t JjSj tj4» ^ jl'Vtj - QjSj V jxlS ^j.ul<UI jLaaJ! [lj!30] Ci^ '^.'j ^j1"'^ life J Ulifr jLaall 156ij^L^j £jj±ixj ^jL* JjL ^ Jjj v^li^l.uli v i^jjj ^^ifrj Sjf *aM ^LLaSfij JjL Jajim qj^jI vJa^ji Ujj t4^jj <> (*^% V <|^> t^jaJI ^jj tkJSJul\ (tSjSLyaJ 160v*ji Ui» :ajjj1jaJ3 159^j>1\ JlS [18] «4j j»£jJAJ ^ 4jl| ajc,j f^ JSj t^UIl JjS ^> <jJlj j>£jV t^jA^ij j>liij ^Sfr ^Jaj jfej t4j Jllj LaS jfe .[cf. John 15.26-7 with John 16.7, 13] ^jj »U Uli tt_ifeji ^ La -<^; V -kijUJI» :Jl2 <j1 ^luiaJI ^ U^jj 162iili». 161^j [19] diJljaJL (jaJL ^"J^jJ jKJ ^■"■"'j ^" j 1 <j fLilj Jj^j VJ ,4_LilaiJl .[cf. John 16.7-8, 13] Cf] «P<j& j>Lakj >j A1u.jj ^^lt JaJt ^jj -k^jUil Qj» ;164^jli ^jL^ 163^j [20] John 14:26]. .[cf. John 14.16, 26] t^jSfSljJAu 170jlj^.Vl ggj f^>J a-Hu t> Ja^jUIIj 169^l ;168^jll [22] ,cf. John 15:26-7 with John 16.7] «Jjji^b >j JLiaVb ^ t4J ii.^ LaS ^ >j LJajUllj .9Jft (jjjjljiJI j> 172gj^al| JjaJVI Jjl $ ■"•i^l ' A'|j Ljiyji! ^le fUiSfl 1719JAJ .[13 Lolj La] iA^JI 173,>i jail jA t£L *U JAlAl!j gj.ui.All ljSIx!! i'Ul) Lu V! (JSjj V tjill JaJ! £JJ jA jjill !i» (>aa 175<_>iila*j ujjxILjj Ji* sUuilj L^Jji-" iy> f_yAuA\ P _ji!aj AjIaII jj^Jaj JL^jl! ^JJ^ Ji" JV1 ^ liiJl^j^Jb jjii ^cill ^aj LfL^a Lmj jjft jjjjllj J#?JVb fjj^t ls* J-'4 ^ ^" ^ [1l31] »L^ij jUllj utjaJlj 5-aLjSl! ja\ ill l^jS ;^ Jllj ^1 ajxa^j daj JjSil bjSJ ^ Ltl Ajj» 177yi- ^ 176^J [23] t> J^ai Qfr pLuuIl gj 4_Sj Jjai jaJt : 179 Jlj £ju^\ Mjjp gjZ Jt 178^Vl > ^Slya ^la ^Vl Lali .^jJaj f L> ^ ^jllj »jj^b t^a«j tfu»j jlu f Luftt ^-iiSj SljJ^I Qlj tbjSJ ^ (jj^j .[cf. Matthew 11.2-4, 9-11] «181gra^la ^Lk^Lu. ^Ujj 4J c^s. 5^ t<jjL ^> 180>UII Ijlili Jftj Ja. AM JlS LaS ^V! !jJJ*i <jjLj Xaa.i ;JlS ^jSj La) 4^j^l ^V! IJA jlaj 182t_pulj Islam and Christian-Muslim Relations 257 AIM p-tjMj Affl > JjIj jL &i ^a> Jj! :JtS OjSj t)' Mj "j^j '[46 4] ■^^b" CP ffi&J>J*4' <> c-U ;J!jj i[cf. Deuteronomy 33.2] 183«f-Uj^ AM fU» ;aljjl3l ^ JlS US iAjdSj A3j^j jA a^jV ^Ali& J_JiJ V i j* J if^VI !i$J ^Auutlt Jlji jjlj ji Lajj V) gJ<uLitIt ljIjS Cl\j flj lAM <_llj£j flliu ,^iuiaM Jxj £jj V Aji ■* A-JalM l^l ^ 185^1 j ^1 j ^ 184 tflj.lL JUaJI pujjj fl»j flj=>4"y j}^ 188JI j>ua£ fl-lMj Aj-lUlt 187£JliAu. 4j|» ;186LjLd, 02S ^ [24] fcLgJUtefeSj^ :JSj.[cf. Isaiah 42.11-13] «j*A?jM<^ 18<Wu*j fljluj L>\Jl\ 4JI fljk»j flj^t ^ 192jl^ 191j^j .[cf. Isaiah 5.26-30] «dAi ^ ^ 'Q^1 19V^ t> &4 4^ <> ^ ij^alSl fl^ ^AjlfrJ jj'^Ij 'SjfiM jA ^Sjj tgjlt ^xllj ^Laakh jft 193j|jjij ^jSl 'vj*^' j^Ua JS j£j djfo gdj ^1 ^ fljl jfe ^ 195AM Jj£ jaJ jAj Qjjj ^A Ijla t194gai3 q^jSH .[27 5^1 22] 4 Jj^fr ga t> ^jjj 141 jji flJJJa-a JjjJIaII fl* 198fljjLa UjS Ua^JI fla dnului» ;197Uaiui t-SC& fla jaU ^Ja196<_j3j [25] 1UJA^| ^jka 199t> <jij U^ailj .[cf. Isaiah 41.25] «fljkfl 4J»Jj Q"J-*j cg^Ulajl JVi Aj**afl* L^ljS! AjjIIILj ^jjjj^a fljjiji l^i.^ll u^4j JjU jA flA«j ,201\^$\ 0-»j 0^0^ D"* ,204^b IjSlL |j) Aljj^il 0^^o^.> 2080UiU :207^l4oJIJlS>> :206U^Jli :rauul| ja^ljSj^ 205JlSj [^131] [26] j^i-allj Jj5Ui]| Jlo J^JI <J«^.ij t jK»Inn y& jlS j^a 4209A^ajLa ^Jjlj <ji 'j^- t^>H J&J ^1 AjjIJ <J J^j > -Oil jSi ja^lj 4[cf. Isaiah 28.16-17] 210«M^]b tj^j jj^t L*%ia jt>»]t JL. zn^Jl^uj fix Aji A-!jSllj 213^ jj ^Mulj tjB fi jsi\ Jbdl l^Ll jSj ^ 212Ul^ J12j [27] Jbb 'J^lj-1! 6« qjA»1I ctu JaI AUL ,jj>j .[cf. Isaiah 54.1] «<j^i 6^ j^i Qj^jSj Ctu AjST Q^jLtlt £±u jSUAj 216jIj1 QjSj Jjaj Vj 402S Lfj JjL i>^.j JjftL^I V! 215^l Jj3 Lfjj ^ >Luull jSUAj AjAj 5Ha t218^jll 217K't AJ t^lijlalb Q^ajVt Jjfri V ^jjj ;^jj j»bi ^ it, M <j^aL ^uiSi jS» :219A&a jSj 54 iJajj LatJa ^j [28] cf. Isaiah] «Jjji V 221^lMujJ3aJ2 220£^l j Jjji JU>JI pi j Vj dA> V tL^\ .[54.9, 10 jljllb JKaj j&ljaJb >iy>J ^jj^ 6^>aJ^ ^ ^ ^ lj 2■ ■■ - b» :Jl £ [29] Jjju 222V ^JLua ^%ui JSj ^la ' «*.^t) ^ ^ j*llall Qj^'f'J ^JiS^J .[cf. Isaiah 54.11, 12, 14, 17] «^ Qjaiaj k^aJLj ^ Atij ^LJ JSj dji yiyy dlj Ji otij ^IjaJI ja^It223^ ASl jjjj .[cf Isaiah 62.2] AM di^u^ :JtS ^ [30] d^l diiij H^l tdija. >%u ^j^'i :4jk. am jiijj dj^j uj j£ ul i(Jy^ [31] ^1 jLu,j tdill ^aa>j jili ^ JSj cdjla 225 ^uijJ ^i-^ QjJ^J 224cJi>"" '*s:;^* IjJ* ^j^jj ,226dijUj jAj ^1 jj! jllij tJfcjfrUmj qjI jft ^jUjj .[cf. Isaiah 60.1, 4, 5, 7] & 258 S. Schmidtke cjjj (|i dJj j*j j IlS t«L*jiijjj cjj&j 227Vj jl^-lJIj JjUI Uib tiLIjj! :Jla^ [32] .[cf. Isaiah 60.11, 14] «^l Ajj J»l <> Q^jSj 231c)j-?(i.'"'"1 tdj^dlj* 23% Jl ;229U^ 6- >T fc>J»>« 228Jj [33] <-jfr auaj j teijj>l\ JjVI jlaS 233djaau Ja ^Vl jSl^fr ililt g*Jj tjaoll jiUj dill 232J:lsj d»±Lij 235jiiiS ^UfrL djit jj^hj tLu. jti djjLj psus dtit ji^ij <m\ ju\ 234uj|>iii .JjfrM 239qj AjUj 4j t> j^j) t238^ult 237t>j <[cf Isaiah 60.5, 7] «236^jb> ^VUj 241U>^ J ^ Jj> 240j£j '[cf. Isaiah 35.2] «243JUjiII pl^j pLLI 242^j^jyi_^Lfti_^>> :Alll ^ Jj [U32] [34] gaJb hjLll p-Luftl jJfrSj ^jAj .iSUA CutS JM ^ttjSIt J»»l» ;AjjJ t(JJjL»It Cujj fL^I 244qU^j JUjSj QSI&Ij 247QjSjj tS5UIt J Jlj^j UU4 24%JUI J j4;j» ;Jli ^ lf5UM <Lk 245^j .[cf. Isaiah 35.2, 6, 8, 9] «tlij'^^«H ja« <iiUA QjSjj iaJ Vj 4j qjSj 4-sjSJI du" iiuJ3 250^» :249Jlaa tUb& ^j% -g^*-j J-ul^J jSj <Ui Jj£> OjS <Jj [35] (j^jVl J-V^ CHJ* LHJ* .UjLaJ j»JlAuiII tliflj^li 4<jiajVl 25 ^^J^ ^ CjAJJ ' ''"^ «4ua^ Vj ^jjja (jUeC Ifri fl Ji* 252dU jLsj i^lSi jU 4luaUll ^jai (juitutt .[cf. Ezekiel 19.12-14] Auii Vj <|JjJ V ^UuJI jjiA^ dliSj Ixd ^bftjj 4jS J-»aJIj <_jJAlt ^l» :Jl2 bjui ijIjS ^ ^jaJI 253jSjj [36] OlSj t^Uuill <> iiujA j je ill iiijjlft <> I jj o^J^J1' is j2 [cf. Isaiah 11.6,9] J5 <^ ^i*" <^ J-^ (»Ji J^J v1^^3' 255j*i Vjadl f^Ul JjLj tji-uti 256t>uLi.AS ^Vt p^^) ^jj vjtll jSjj U^, JlS [37] 8la t>j 257»Ji>» <j"Aj cg-'j g?j 6* 0>Ofr%j» ^ '[cf. Isaiah 21.10] «clijSjfii .[cf. Isaiah 21.15] «258^a^JI JaIj [m132] aIL^j lijjj jSi t> uUSJI <>i ^ iiSUll <UI| ^ U 259|j^i [33] ^jj ajLu&lj tdui jjjlj Iim 262^Amu>j 4261\aAuu» jjAAiC. A^Lj^L ^jjlil ^ui| 260^V i^A^jc. qVj t2651^. 7Jl^i \aJbS> X^JI Ql£ Ojj XoJI ;|jljL Ijjjji |j| t264^Vy^jLj i263^^ J^aJI ',-■>■' ■>* cAj jCjJ iluUluil j 269AicLlaJ j Ajjj 268^a^Vl 267Ujji j 266i^ljuall ajjIisl jUaJi ojj^j Cy^'j Jjc-Liuji jjj jjjji jIj j-s »j& Cyij * 1 ^ *' *1 ~\j Jj^ ^ <dll Xsa-a ^ VI dlj Ijjaj iIiL^jA ?jajJIj jjJI ^ Ijjjj jSII <d Ijk^ ^illj c^liVljJ l^jj u Jo Jj^ (jljiii Affl ^ji 273U» ^ fJi 2720^,^lJgU:Vla^j 271^b ^ 270^ [39] cjj^^ -3°J <J> t^j ^itjjct Jc Jj^ A-j ^c, jjj jA j tsjt^jjj 1^13^ ^ fi^J-' Jj '274»jSi (j* Sjjjj] ^jSliJI q£. ^Al^ijj L_ijjAillj jilj (Jj^jVlj £ljjj3l J ^A^jc. IjjjSil Ajj^j i^'^W JaVl ^jjjll (J^yjjlt 276I^j1j Slj^l ^ ^ (Jjj Uj Ul^a Jl^ tjo 275Jji;j [157 ;(7) ciljoVl Islam and Christian-Muslim Relations 259 ^jjij a]]| iIA^j ujj^ 4-^$^ <J*^ ^> Jj^Jj [6 -(61) c Sjjjj] ^Iaa^.! ajLuI ja t^Aj Jjjjjj jlj-ao Jl Sjj^] ^^jiiu ftijjj (jail jjajgij [il33] J^UIlj (jail ijy^l t-iUlil J&I Lj * jjAj-iiS <Mj [146 :(2) sjSJI sjj-] a?aj«j US Mjfljq qip frtlffl j^t^27^j [71-70 :(3) «dll Jj^j jlS A3j [43 :(13) aojll Sjj^] 278^t_idiJI ps. siic. f^Jj 4illj <^ 280dlili Jj^jj g-^t ja iJ^Uj fS^1*- jl 279Jjaj ' Ai;ALAij AoLiit Jl joAj AjIo Alii Ji^i AjjA^ V fAj tljj&a ^Aic. <j<$.laj fS2t JAl^j <>Jfi jd :JjAjJ 'f&Pjl 281^j ^Aio La Jo Jfr.ij ji jo J ^Jc- fA-^Jj ^aO j t^laJ 4JLa ^AAjjj Lax tilfc <U^J> 282Liiajij 4 jSi LaS A3 j '/-"^ j (_gjlAll j ^a!^L-u jj 4a1I ■V''^ ^^^■aV- j-a -^'"1 ja f^'^ 2^^^jj "C'^^Jj fCb""'L,Jj ^J^j ji -^J^' 28^(_£jiajj i_>uJj3 Jo £cjAj j&j Lalm V ^aAAjo V ^a!1 jIoaII oA4 Jla Jo Aj-a Ijaij 285. 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La£_iV La^-a!ilolj ^ ■ j ^j-uj-a AjjL jLikVI l_lA^]| jj-^J i_>"^J JJC V1^^ * J^J jl j A_lj-a Ajio Alii ^ Lmj I J^jiJ jl jL^J !iUalj A_lj-a jj^J jl jL^. j] j iAi]lk-a ^-al jo jjAll Ailik-a ^-alj ^3 tiLiuJ ^jjjLulII aIj Ai!iLk] A*Li-a]| j jj. ^>i^11 i A ~, ^i"-. A\ j-a j ^ j] j-a]| jj^J jl J oAju jLajlill I jijij tJjVl J^Vl jJJj ^-\JJ Jjj Vj A$J<-II ^aLJI (ji^.jj lia ^^ill JJ-aVl j« AaLujIj lA4j cAaa! ^^il Ai!>Li .jAl jkj a^Ij ^ Ujao jjsll ji V) jj jo jj jLjki LjK LpS/ ? jjAjLJI ML1S3I JaV jjAilill j^a 289(?) jj jo ua^j jAV ^jj jSi j- cs^ ^ u! j5 [42] « ajjL jjjA^Jj jLaL-u-a]| c-Iao! ^jjt . ^\\\j c^LlhaI! Sjjij jjjA^Jj ^jjt . ^\\\ ^.IaoI ^J^JI jV (JjAL-u-a lAAj jA^.1 c.Ljj]|j ^AaII j ^>qij J^aII i i Ijjl£J jjA^L^. ^aA c-Ljjjl J^i ^3 jjAj^ i^a!iL-u]| Ajio ^ ^ SALlj]| I jAlji jl jjalinJI jV AJLsJLoI A^i IaA j t jj aim all 290(?) ^il StliLi: Jl I jAi. j j] i it ^ , ^>1 ^LuibU jl I j]li jl j t jj-aLiJ V '"'j^ j-a I <aj 111 SaL j]| Jl jjl^j i iil]lj ^^jV. I jAAj] VI I jAjJJ i all AjI at i n~ij j^ ^_^iaj 2^ ^ [. . . ] '. c-LaLu 4 1 uill J jjxjjj (J^9 L^-aj-ul£ AlLaL A \ uill jli JjJ jLk-aj 4 _1 i"i jj^! J*j oA= L> JJ^l li^J cr'J^' '^l^j [^134] Ij^jc- (jJ^. ^^1a jjSI Jo AiUklj Ijjjo A-al l_g_J j - ^ijj A-al lg_J 'j^^j3 (JjA-u j-a SjL^-^. L|Ji-a (J^LjI jj^_i Jjull j-a j-lIaJ CiT^" cJ^-^-° (J"^j 260 S. Schmidtke .-Oil mI Acknowledgements This article was prepared within the framework of the European Research Council's FP 7 project 'Rediscovering Theological Rationalism in the Medieval World of Islam'. I take the opportunity to thank Camilla Adang, Hassan Ansari, Maribel Fierro, Omar Hamdan, Gregor Schwarb and Jan Thiele for helpful remarks on an earlier draft of this paper. Notes 1. For this and other interpretations of the term, see Stroumsa 1986. 2. On the notion of tahrlf, see Nickel 2011. 3. For other manifestations of the ambivalent Muslim attitude towards the earlier scriptures, see Adang 2002; 2006, 305; Pregill 2007. 4. For an analysis of the different approaches of these literary genres and their authors towards biblical and extra-biblical materials, see Tottoli 2002, 83ff; Reynolds 2010. Specifically on the qisas al- anbiya, see also Nagel 1967. 5. For biblical motifs and pseudo-biblical material in Hadith literature predicting the advent of Muham- mad, see Kister 1972, 222ff; Rubin 1995, 21-43; Cook 2006. 6. In addition to biblical material, Jewish pseudoepigraphical material also found its way into the Muslim tradition. For an overview, see Wasserstrom 1994; Pregill 2008. 7. The text of the epistle is preserved through transmission by Ibn Abl Tahir Tayfur (d. 280/893) in his Kitdb al-manthur wa-al-manzum and has been published repeatedly: Ibn al-Layth 1346/1927; 1355/ 1936; 1356/1937; 1992; 2006. See also Dunlop 1968; van Ess 1991-1997, 3:24ff.; Roggema 2009a. 8. On the relation between the two texts, see Adang 1996, 148-50. None of the biblical quotations adduced by Ibn Qutayba in his A'ldm al-nubuwwa have a parallel in any of his other writings contain- ing biblical materials. Little is known as to when the earliest translations of the Bible or parts of it were available in Arabic. For an overview of the earliest translations of the Hebrew Bible, see Polliack 1997, 3ff. A survey of the earliest extant manuscripts of Arabic translations of the Gospel is given by Kachouh 2008. I thank Lejla Demiri for having brought this study to my attention. Ronny Vollandt (Cambridge, UK) is currently preparing a comprehensive study of all Christian translation traditions of the Pentateuch up to the thirteenth century CE that have been preserved in manuscript. His findings will allow us to draw further conclusions on the sources used by Ibn Qutayba, Ibn Rabban and other early Muslim scholars who used biblical material in their writings. 9. It was mainly because for a long time there was no positive evidence that any later author ever used the book and the rich material it contains that its authenticity has been questioned following A. Mingana's publication of an English translation of the Kitdb al-dm wa-al-dawla (TabarT 1922) and an editio prin- ceps (TabarT 1923) on the basis of the single known manuscript owned by the John Rylands Library in Manchester (MS Arabic 69 [= Crawford 631]). On the ensuing controversy in scholarship, see Schmidtke 2009. It has been argued that both Abti al-Hasan Muhammad ibn Ytisuf al-Amiri (d. 381/992) in his Kitdb al-i'ldm bi-mandqib al-Isldm (Thomas 1986) and the fourth/tenth-century Christian convert to Islam al-Hasan ibn Ayyub in his Al-radd 'aid [asndfj al-Nasdrd (Sepmeijer 1985) used Ibn Rabban's Kitdb al-dm wa-al-dawla as a source for their biblical materials. However, the quotations adduced by the two authors are too scant to allow for such a conclusion. 10. For Abti al-Husayn al-Basrl, see Madelung 2007; Jalali-Moqaddam 2009. 11. It may be assumed that Abti AH Yahya ibn 'Isa ibn Jazla al-Baghdadl al-Nasranl, a Christian convert to Islam who had studied with Abti al-Husayn al-BasrT's student Abu AH Muhammad ibn Ahmad ibn Abd Allah al-Karkhl ('Ibn al-Walld'', d. 478/1086) in Baghdad, had also used Ibn Rabban's Kitdb al-dm wa-al-dawla either directly or through Abti al-Husayn's Ghurar in his Radd 'aid al-Nasdrd. which seems to be lost. On Ibn Jazla, cf. Steinschneider 1877, 57-9, no. 39; Vernet 1986; Akbar Diyanat 1374[/1995]; cf. also Ansari and Schmidtke [forthcoming]. 12. Al-NIsabtirl's Ghard'ib al-Qufdn wa-raghd'ib al-furqdn (NIsabtirT 1962-1971, 1: 295) contains an abbreviated version of Fakhr al-DIn al-RazI's quotation and discussion of Genesis 16.6-12 (= Section Islam and Christian-Muslim Relations 261 One in Fakhr al-Dm al-Razi's Mafatih = Schmidtke 2009, 116). On al-Nisabun and his Tafsir and his dependence on Fakhr al-DIn al-Razi's Mafatih al-ghayb, see Morrison 2002; 2005; 2007, passim. 13. Cf. Saleh 2008, 112 (Sections One and Two in Fakhr al-Din al-Razi's Mafatih = Schmidtke 2009, 116). Al-Biqal is otherwise known as one of the most remarkable representatives of Muslim biblical scholar- ship, as he deployed the Bible to elucidate the Qur'an. For this purpose, he incorporated extensive bib- lical passages from the Hebrew Bible and the New Testament into his commentary on the Qur'an, Nazm al-durar fi tanasub al-ayat wa-al-suwar. For the Hebrew quotations, see the preliminary study by Saleh (2007). Cf. also Saleh 2010. Another prominent representative is Najm al-DIn al- Tufi (d. 716/1316); cf. Demiri 2008. 14. For the use of the name 'al-Qutabl', see also Brockelmann 1943-1949,1:124-5. Adang's argument that Huart's emendation of al-Qutablto al-'Utblis without foundation (Adang 1996,15, n. 78) is corroborated by MS Yusuf Aga 315 (dated 670 AH), which also has the reading al-Qutabl (fo. 14b: 14). Huart's edition (Huart 1916) is based exclusively on MS Damad Ibrahim 918 (dated 663 AH). MS Reisulkiittab 701 (dated 1006 AH) does not include the section containing biblical annunciations. Prior to fo. 131a:23 (= ed. Huart 1916, 36, 1. 1) a significant portion of the text has been dropped, either intentionally or by mistake, including the section in question. On the extant manuscripts of the text, see Sezgin 1967-, 1: 337, no. 40. Al-MaqdisI also quotes Ibn Ishaq's rendering of John 15.23-16.1; cf. Huart 1916, 28,11. 13-29 (1. 1 [Arabic text], 11. 31-2 [French translation]) and otherwise refers to additional sources, which he does not identify apart from his statement that he had at his disposal a 'copy' (nuskha) of a certain Abti Abd Allah al-Mazinl, who cannot be identified (Adang 1996, 156). 15. For Psalm 50.2-3, see Huart 1916, 28, 11. 5-7 (= MS Yusuf Aga 315, fo. 14b:4-6): «^j *LoLoVlj AjjAj^)]! (JiLo (JjKVli 1 «tajja^a Cjjx1 ^ Cy J£ ^ cJ?-j 3° C^y> A* .1 j A \\f. Cf. the corresponding passage in Ibn Qutayba's A'lam [see also below, IV., Section 14]: t'LoLoVlj AjjIjjI] "^La (JJSVI l_j_)iia a 2iLilSl ' <•> Cy J£-i=>i 4-^1 JJ"0"° cs^J !<J^ For Deuteronomy 33.2, see Huart 1916, 33, 11. 2-7 (= MS Yusuf Aga 315, fo. 16b:5-10): _^L_uj « ^jij^l ^Jl^ji u^J^ Cy 4-^*">^j Cf. the corresponding passage in Ibn Qutayba's A'lam [see also below, IV, Section 3]: (jjiJj .<<u'j^ <J^?- Cy t^**'"^J j^1^-" Cy dj^J «'^^LJ Cy !<J^ tSljjjJI ^ qaj iJla I^Sa celiuj JjiaJ ^-"J-o t^>£- SljjJ^I *^^LJ: Cy SJJ^J Cy Ls^" I-Vj ^al^Lul Cj^i cJ*'.jj Lo^j .lS^1 A" Cy ^3^ui ^ ^'.^jj s^l^Ij ^c-^i ^^i^ cJjV^ u^3^^ ^J^^-" cfi1l1j ^uio ^ ^ U^J^^ ^-ii^^ U^J^ >>4 ^jj^j ^ji ' _ '-^j ^ ^jj-u-o]1_j jjoL-u ^j-0 pA^o Jli^. jljli JU?. ^ ^»Ljj Al-MaqdisI also offers the Muslim standard translation (fi takhryat ahl al-islam bi-lafz al- arabiyya) of Genesis 17.20 (31, 1. 13 = MS Yusuf Aga 315, fo. 16a:3-6), which agrees with both Ibn Qutayba's and Ibn Rabban's identical rendering of this verse and therefore allows no conclusion as to his source. 16. The text of Al-usul wa-al-furu is preserved in a unique manuscript, MS Sehid Ali Pasa 2704, fos. l-89b, a collective manuscript containing 16 tracts by Ibn Hazm. The relevant section is found on fos. 20b:13-23a:8. For a description of the codex, which was first discovered by H. Ritter, see Asm Palacios 1934. The work has been published twice: Ibn Hazm 1978 and 1404/1984. For an annotated translation of this section (with the exception of the predictions from the New Testament), see Adang 1992. Ibn Hazm adduces the following paragraphs from Ibn Qutayba's work containing bib- lical references (the numbers refer to the paragraphs edited below): [1], [2], [3], [4], [5], [17], [18], [19], [23], [24], [12]. Only once, at the beginning of [12], does he identify his source (qala Ibn Qutayba). 17. Cf. also Vizcaino Plaza 2002, s.v. 'K. A'lam al-nubuwwa, Ah b Qutayba'. For Ibn Asbagh, see Lecomte 1963, 290-2, no. 4; Aragon Huerta 2009; for al-Muhandis, see Lecomte 1963, 287. Generally on the 262 S. Schmidtke reception of Ibn Qutayba's works in al-Andalus, see Lecomte 1965, 12-14; Bonebakker 1960/1961; 1964; Soravia 2004. 18. An editio princeps of Ibn al-JawzI's excerpt from Ibn Qutayba's work was published by C. Brockelmann in 1898 on the single basis of MS Leiden OR 322/1, fos. 20b:23-23b:23. See also Brockelmann 1895a, 1895b and Bacher 1895. Over the last 50 years, the text of Al-wafa has been published repeatedly (albeit not in a critical edition): Ibn al-JawzI 1386/1966 (ed. on the basis of MSS al-Azhar 36 tankh and al-Taymuriyya 192; the relevant section is found in vol. 1, pp. 61-73); Ibn al-JawzI 1396/1976 (the manuscript basis for the edition not being specified; the relevant section is found in vol. 1, pp. 109-125); Ibn al-JawzI 1408/1987-1988 [non vidi]. For manuscripts of Ibn al-JawzI's Al-wafa, see below, IV. An annotated English translation of the section (with the exception of the testimonies from the New Testament and the last section) with numerous emendations has been published by Adang (1996, 267-77). 19. MaqrTzI 1999, 3: 383-95. This publication is based exclusively on MS Kopriilii [Siileymaniye] 1004, which is the only extant complete copy of al-MaqrlzI's Imta al-asma, the relevant section is found on pp. 376, 1. 30-381, 1. 10 [the manuscript is paginated, not foliated]. I thank Frederic Bauden for the information on the extant manuscripts of al-MaqrlzI's Imta. 20. Abti al-Qasim Yahya ibn Thabit ibn Bundar ibn Ibrahim al-DInawarT al-Baghdadl al-Baqqal; cf. Ibn al-JawzI 1400/1980, 166-7, no. 66; Ibn 'Imad al-Hanball 1419/1998, 4: 400; DhahabI 1960-1966, 4: 194; 1401/1981, 20: 505-6, no. 322. 21. Thabit ibn Bundar ibn Ibrahim ibn al-Hasan ibn Bundar, Abti al-Ma'all al-Baqqal al-DInawarl al-Bagh- dadl; cf. Ibn al-JawzI 1400/1980, 132, 151, 164, 166; DhahabI 1960-1966, 3: 351; 1401/1981, 19: 204-5, no. 124; Ibn al-Jazarl 1932-1933, 1: 188; Ibn al-JawzI 1357-1358[/1938-1940], 9: 144-5, no. 230; Ibn 'Imad 1419/1998, 4: 125. 22. 'AH ibn Muhammad ibn al-Hasan, Abti al-Hasan al-Harbl al-Simsar al-ma'ruf bi-hn Qushaysh, who was one of the teachers of al-Khatlb al-Baghdadl (d. 463/1071); cf. Khatlb al-Baghdadl n.d., 12: 100, no. 6534; Qiftl 1950-1973, 3: 197. 23. 'Umar ibn Ahmad ibn Harun ibn al-Faraj ibn al-Rabf Abti Hafs al-Muqri' al-ma'ruf bi-hn al- Ajurrl; cf. Khatlb al-Baghdadl n.d., 11: 264, no. 6026; Ibn al-JawzI 1357-1358[/1938-1940], 7: 170, no. 268. 24. Cf. MS Leiden OR 322, fo. 20b:23-5 (= Brockelmann 1898, 46:5-9); MS Asir Efendi 77, fo. 19b: 20-23; MS Hekimoglu 259, f. 28b:20-24; MS Ayasofya946, fo. 22b: 17-19; MS Yusuf Aga 173, fo. 17a:14-18; MS Turhan Valide 80, fo. 31b:10-13. The isnadis not included in MS Atif Efendi 1780, Ibnal-Jawzl 1386/1966, 61, or 1396/1976, 109. 25. Qiwam al-Sunna 1412/1991-1992, 1239-57 §§ 195-200 (dhakara Ibn Qutayba fiA'lam al-nabisalla Mali 'alayhi wa-sallam qala ... thumma qala ... qala Ibn Qutayba ... qala Ibn Qutayba ... qala). On Qiwam al-Sunna, see also Ansarl 1377sh[/1997], and H Ansarl's introduction to Qiwam al-Sunna 1384sh[/2005]. 26. Cf. Ibn Qayyim al-Jawziyya 1429/2008, 126,11. 4-11 = [see below, IV, Section 2], 127,11. 8-13 = [5], 127,1. 14-129,1. 5 = [18]-[22], 155,1. 4-156,1. 11 = [3]-[4], 159,1. 14-160,1. 5 = [6]-[7], 162,1. 13- 163,1. 2 = [12], 164,1. 16-165,1. 3 = [13], 165,1. 9-166,1. 2 = [14]-[15], 168,11. 2-8 = [16], 168,1. 9- 169, 1. 1 = [17], 169, 11. 2-8 = [33], 169, 1. 13-171, 1. 1 = [28]-[32], 171, 11. 2-7 = [27], 171, 1. 8-172, 1. 1 = [34], 173,11. 1-4 = [26], 173,11. 8-17 = [24], 174,11. 1-8 = [25], 174,11. 9-16 = [8], 184,11. 14-16 = [38], 194, 11. 7-11 = [37], 196, 11. 7-15 = [23], 199, 11. 2-7 = [35], 210, 11. 8-16. On Ibn al-Qayyim, see Krawietz 2006; Holtzman 2009. 27. QastallanI 1416/1996, 2: 428-36, containing quotations of paragraphs [3], [4], [38] and [39] of Ibn Qutayba's text (see below, IV). 28. QastallanI 1416/1996, 2: 431, 1. 21 (Ibn Qutayba fi A'lam al-nubuwwa); ibid, 432, 1. 1 (qala Ibn Qutayba). 29. Diyarbakrl 1970, 1: 24,1. 30-25,1. 3, being a quotation from QastallanI 1416/1996, 2: 431,1. 21-432, 1. 4. The text is a partial quotation of paragraph [3] (see below, IV) of Ibn Qutayba's text. 30. MS majmu 955/6, fos. 127a-159b. For a description of the manuscript, see Albanl 1970, 93; Sawwas 1403/1983, 207.1 thank Pierre Lory and Philippe Vallat (Institut Francais du Proche-Orient, Damascus) for their help in acquiring a xerox copy of the manuscript and also wish to express my gratitude to the authorities of the Asad Library for making this xerox available. A copy of the text is also available at the Markaz al-Makhttitat wa-al-Turath wa-al-Wathaiq (Kuwayt) under the shelfmark 44-50-6; cf. http://makhtutat.org/makh/showmak.php?id=2938 (accessed 17 February 2011). 31. Cf. Lecomte 1965, 154, no. 17; Adang 1996, 35-6; cf. also Sezgin 1967-, 8: 161-5, where the title is not mentioned at all. The text and the sama that is included on its title page (fo. 127a) are also omitted Islam and Christian-Muslim Relations 263 in Leder, Sawwas, and Sagharjl 1996, where most of the other tracts of this collective manuscript and the samd'dt they contain are included (ibid., 25-39, containing the samd'dt of 955/2, 955/3. 955/4, 955/ 5, 955/9). The manuscript is mentioned in Munajjid 1982, 62, in the editor's introduction to Qiwam al- Sunna 1412/1991-1992, 222-3 n. 4 (referring to AlbanI 1970, 93) and it has been consulted by 'Uthman Jum'a Dumayriyya for the preparation of his edition of Ibn Qayyim al-Jawziyya (1429/ 2008). The latter refrains, however, from providing any bibliographical details, indicating only that it is preserved in the Maktaba al-Zahiriyya (cf. Ibn Qayyim al-Jawziyya 1429/2008, 155 n. 5 and passim). 32. The majmu'a contains altogether 12 tracts (written by different hands and evidently assembled together at a late stage), mostly by scholars belonging to ahl al-hadith, viz. (1) Al-arba'un fishuyukh al-sufiyya by Abti Said Ahmad ibn Muhammad ibn Ahmad ibn AH al-HarawI al-Ansarl al-Mallnl ('Tawtis al- fuqara', d. 409/1018-1019 or 412/1022), cf. Brockelmann 1937-1942, 362; (2) Arba'un ' hadlthan by Abd al-Khaliq ibn Zahir ibn Tahir ibn Muhammad al-Shahhaml (d. 549/1154-1155); cf. Brockel- mann 1943-1949, 449-50, no. 8; (3) Shark madhdhib ahl al-sunna by Abti Hafs Umar ibn Ahmad ibn 'Uthman ibn Shahln al-Baghdadl (d. 385/995), cf. ibid., 174, no. 13; Brockelmann 1937-1942,' 276, no. 14; (4) Al-taghnb fial-du'a wa-al-hathth 'alayhi by Abti Muhammad Abd al-Ghanl ibn Abd al-Wahid ibn Surtir al-Jammalll al-MaqdisI al-Hanball (d. 600/1203), cf. Brockelmann 1943-1949, 437-8, no. 14; Brockelmann 1937-1942, 605-7; (5) Mukhtasar makdrim al-akhldq by Abti al-Qasim Sulayman ibn Ahmad ibn Ayytib al-Lakhml al-Shafil al-Tabaranl (d. 360/971); cf. Brockelmann 1937-1942, 279; (6) A'ldm rasul Allah by Ibn Qutayba; (7) TafdTl al-faqr 'aid l-ghind' by Abti Ya'la Muhammad ibn al-Husayn ibn Khalaf ibn Ahmad ibn al-Farra (d. 458/1065); cf. Brockelmann 1943-1949, 502, no. 1; Brockelmann 1937-1942, 686, no. 1; (8) Majlis al-bitdqa by Abti al-Qasim Hamza ibn Muhammad ibn AH al-Kattanl (d. 357/968); (9) Al-mukhtdr fi usul al-sunna 'aid siydq Kitdb al- SharTa by Abti Bakr Muhammad ibn al-Husayn al-Baghdadl al-Ajurrl (d. 360/970); cf. Brockelmann 1943-1949,173, no. 8; Brockelmann 1937-1942, 274, no. 9; (10) Volume 8 of Makdrim al-akhldq wa- ma'dlThd wa-mahmud taraiqihd by Abti Bakr Muhammad ibn Ja'far ibn Muhammad ibn Sahl al- Samarrl al-Kharaitl (d. 327/938); cf. Brockelmann 1937-1942, 250, no. 7; (11) Min hadlth AM Muhammad al-Kattanl, i.e. Abd al-AzIz ibn Ahmad al-SufT al-Dimashql (d. 466/1073-1074); (12) Risdla fi al-tawakkul wa-sudl Allah 'azza wa-jalla by Abd al-Ghanl ibn Abd al-Wahid al-Maqdisi (= author of no. 4 above). Cf. also Sawwas 1403/1983, 204-9. On the predominantly Hanbalite char- acter of the manuscript collection of Dar al-Kutub al-Zahiriyya, see also the introduction to Leder, Sawwas, and Sagharjl 1996. 33. The formulation suggests that Ibn Qutayba did not believe that the existing scriptures were forgeries. 34. In addition to the isndd, the title page has a samd' that is only partially legible due to water stains that have severely damaged the page. 35. On him, see Ibn al-JawzI 1357-1358[/1938-1940], 9: 154 no. 248; Ibn al-'Imad 1419/1998, 4: 130; DhahabI 1401/1981, 19: 213-16, no. 132; 1960-1966, 3: 356; Kahhala 1376/1957, 8: 172. 36. His identity is uncertain. He may be identical with Muhammad ibn Abd al-Wahid ibn Muhammad ibn Ja'far ibn Ahmad ibn Ja'far ibn al-Hasan ibn Wahb, Abti Abd Allah al-Bazzar al-ma'rufbi-bn Zawj al- hurra (b. 369/979-980, d. Jumada II 428/March-April 1037); cf. KhatTb al-Baghdadl n.d., 2: 360, no. 868. 37. A critical edition of the entire work as preserved in the manuscript is currently being prepared by Hassan Ansari and Sabine Schmidtke. 38. See above, n. 18. 39. For some additional extant manuscripts of Ibn al-JawzI's Al-wafif (and its translation into Ottoman Turkish), see Brockelmann 1943-1949, 1: 503, no. 11; Brockelmann 1937-1942, 1: 916, no. 11; Altijl 1385/1965 (repeating only the information given by Brockelmann); Salama 2002, 148-52, no. 140. For additional manuscripts, see above, n. 18. Ijljj S^ilcl qa (JUi iAjjja ^jJ ^L-u-o ^ \,f~- * ;SljjjII ^3 4-11! 4-11! J_jj-uj .40 jj^JI 4 ^A\ t ^\\K j^.^L_uj <uio Ail! .(^ jjaJI [jjl) sljjill t> + : JjVl .41 jjaJI jjjl) jj^ja AjaS jjjl J13 .42 p(4jjj^JI ^jjl) t_£j (_jLj fj^- SjUiJI oi* jiSi .43 .(Ajjj^j! jjjl^ i=5 + ijL^jjI .44 S_jjj]| dulS ;S_jjj]|j .45 .(Ajjj^JI jjjl) j ;i"iKTit 46 .(Ajjj^JI *j3 (jjh jw«Vl ;tSljL»!l .48 .(Ajjj^J! ,jjt) uSljLall ;^Vl .49 .(AjjjaJI ^ jj|) tdLlI a£±L ;tdLllj ^i^UJI .50 .(^jj^1 L*1) t*3) v .51 .(^jj^1 l^1) J*^1 : j^o3! .52 ^ f ^ j^) ~C *^ -4li 1^ 54 .(lSJJ^ t>j :t>J -55 .(Ajjj^JI ^ (jjiJ AjaS ,jj ,^a-sfl ^jI Jai] lift j ^LuVI eLslc Jla ;(jJiJ j .56 .(i^j^L^I) .57 .(^Jj^3' ^ j;1) jj^1 + :t> .58 .J^a^l (jloU ^ iilijaj ;S1jjj]I ^Jljjj ... jljb Jli> j-° .59 .(■Suj^1 t^1) jj^3 t> .60 .(Ajjj^JI ^ja £j|) («j3l£ ;lifl& .61 .(^J^Kiiiffl) td5i£j .62 ^^U-ujiail / Ajjj^JI ^js jjl) -CaljiSj ^Ij^Sjj .63 »"j1"- i^juiall .64 .(Ajjj^JI ^jl jjjl) £Uun\\ Ls\z. Jj^j^l iJj^jVI ^-LliiaII ^yJc. .65 .(■(J^LktuSJh LaSa ;LoSj .66 .(^yj^KiiiSII) (JjaJVI iiiall (jHc. <Uljj) ;^JiiiaUj .67 .(Ajjj^JI pi jjl) <!|jj| ;4j|jjb .68 .(^jj^1 & j;1) JW^-j :JW- <^ .69 .(^jj^1 jjl) i^j .70 .("Suj^3' dw') u^j :u^j .71 '^^ikLuSlI) L_£likl tdli ^Ajjj^JI jj| / (^jj^JI jjl) ;ci!>likl .72 .(^ijj^l jjl) lW^ :u^j .73 .(Ajjj^JI ,jj|) tSUi + .74 .(^y&lilin^l / Ajjj^JI aj| ,jj|) (jjilll 75 .(^j^Kmflt) «dll :(uaIjj) .76 .(Ajjj^JI (jjf) LaAj ;L» jAj .77 .(iijjaJi ^ jjji) puyi jjj :pL.yi .78 .137 :(7) ^Ijc-Vl Sjj^ Jl SjLS) .79 .((^jj^1 l^1) t>j :l>j .80 .(^jjjr^' ^ a1')».81 .(_5jjaJI (jjl AjL^ylj (J^Vl 4- 82 .(■ijjjaJI ^jS (jj|^ i.iUl ^yjj is jSj jijj ^^jj S jil i. il»* jjjj .83 .(Ajjj^JI ^ ^j|) J^j] dJ5 jlj ;4jj^jl J13 jl .84 .(AjjjaJI ^jS (^jI) dkli ji i.1^.1 j]| ;AjjLj J i .85 .J^aVI (jloU («a AiUi) ;^| t.i^j .86 .(Ajjj^JI ^ ^j|) ja.ljj V icb'jJ jl Vj .87 Islam and Christian-Muslim Relations 265 .(csJJt^I Of') 1>j l«' :l>j .88 .(^ujt^ a;') u^j-^' j^j :t> u^-^'j .89 .(l?jj^1 u?1) lPj J13 .90 .(Ajjj^JI jjjl) i'iIki-n j ojjii <_P=jVl dijljij ;J^jj »j_jji ' .91 .(Ajjj^J! ^ jjjl) j|jj AjaS (JjI J13 jj .92 .J^aVl ttdjiid ;tdjii3 .93 94. The passage that is also mentioned in Ibn Rabban al-Tabarl's Al-dTn wa-al-dawla can be found in Tabarl 1923, 103 k £jl> fWJ ttjij Isljc) tSLJ g-jB-,], and Taban 1922, 119 [Thou shalt be filled in thy bows to overflowing, and the arrows shall be drenched at thy command, OMuhammad]. Its meaning is obscure. See also Adang 1996, 269, n. 4. She offers the following trans- lation: 'You shall be exceedingly filled in your bows, and the arrows shall be drenched at your command, o praised one (muhammad).' .(Ajjj^j! ojjc. jjc. 95 .(Ajjj^j! jjjl) Iaa + .96 .(l? jjr^l Of') l>j (JjI J13 ijj-j .97 .(^Jjj^1 (4 Of1) c?^JJ yHJ^j '-ls^J cs^J^ -99 .(^jjj^1 a;1) cf^jJ :cs^j .101 .(l? jj^l lW1) ^ .102 .(^uj^1 a;1) cr^1 + :uj^ .103 .Ji^VI <ji*U J 1 ^1 ijjJj^l :<_sj«-^ .104 Ujjc.j 32 :(9) ^fi^l sij\.106 .(Ajjj^JI pi& (JjI) Sji«^ll ;dlji*JI .107 108. For Ibn Qutayba's rendering of Isaiah 42.4, see Bacher 1895, 309-10. jj^JI (JjI) Jj5 4JLoj ;J13 l_a*£ Iaa Jloj .109 110. For the notion of tawrat hadltha/muhdatha, see Hamdan 1421/2000. ,(j' < J^'<_3j3 ^j^l^j olj^L^ jbi-o-Jj .111 JJt^I Of') 1>j (JjI J13 Ijj-j .112 .(l? jj^l lW1) t-Pj : Jij .113 114. Bacher (1895, 310) suggests that this is an adaptation of Deuteronomy 33.12. .(cs jjr^l a;') l>j a;' :l>j .115 .(Ajjj^JI ^ Jj5 .116 .(Ajjj^JI <d]| .117 .(Ajjj^J! (JjI) liiia. .118 .^Ajjj^JI ^^j_uj 0.1luj .119 .^Ajjj^JI jjjl^ ^Siijj Ij^aljJ .120 .(l? jj?^' a;') t>^ a;' :t>* .121 .((^jj^1 t^1) c^j ^ U?1 J13 Ic^j .122 .(Ajjj^JI (JjI) jJsj3 AjVI iJ\iW- dljb lift jj-oj Jj5 Jj-j- J j .123 «dhll j (jyaJI A-oK tdjk. l_Jli!l > — j j] pl^JI (jV + i(is jj^Jl ljjI) ■ .124 266 S. Schmidtke .(•^jj^ a;1) u^j :Cy& .125 .(^jj^1 ^ (/^l j*j :t>j .127 .(^UJ^1 l«t) -^As I^J5 t>J .128 .(4jjj=JI jjjl) Lol ;L«li .129 .(yOj^1 lW1) J1 -130 .(gOj^1 Cyty j1 :Mj .131 ,(4jjj~JI (jjl) (3jll-i<i liAj ;oj^jj .132 .(Ajjj^JI (Jjh j^-u Sjjina + .«-■ jB i .133 .(^JJ^l ^ Cd) iJ ^ K^j-^1 ^0 cAs <-^-5 -t^J 134 .(4jj_j^JI ^.13 i. i j i >*j ;l_i^l^a .135 ^>j1^ Jlj-a^-oj -»j .136 .(gOj^1 lw1) tAs j13 :tJj .137 .(^jj^1 A a?1) jj^j : jj^ <i] .139 .(^jjj^t ^ a*1) .140 .(^jjj^l lw') j^I :u^Ij*^ .141 .(^jjjaJI ^ o;l / jj?Jt lJj!) ^Vl jLSI .142 .(Ajjj^JI ^Ujj .143 (4jj_j~JI ^»j3 pliuJallj jjjSLui^llj Ijjj^l mail j fS °-1 '-^B j .144 .(csdw') t>* ^2 tlw' .145 .(yOj^1 lW1) <A? J13 iAj .146 iLl J i^^ij bi ^ (j^l j tSll jAxji JjW jjjjll ^ AJj5 Ojb (Jll JJjJI jil J"° A J .147 .(4jjj~JI .(^jj^l U?1) A :J>* .148 149. Bacher (1895, 310) suggests this to be a modified translation of Psalm 9.20. For similar spurious quotations, see Adang 1996, 272, n. 6. .(yOj^l <j?') f*^ i^j5 J .151 152. For parallels to this spurious quotation, see Adang 1996, 272, n. 6. .((^jjaJI 6jI) j3A :Aj^U^3 .154 .((^JJr^' ilw') .156 AA^-aJj jLo^JI l_Jj£jj ^Luia^I qa iJ-o^Jl l_Jj£jj ^^-^^ j ^*~- a jA (J-a^Jl ;jLa~JI ... ^^~. ^ .157 jl JJiJI j^ljjj (>« U^j'^' C>° ^i^} is* Jj^ J ^j'"'"lb V Jjb ^1 j i i*tUa,i, For this scriptural passage and related adaptations, see Bashear 1991. Islam and Christian-Muslim Relations 267 ,((_5jjaJt (^j!) AjIc. 4_i]| ^_u]| jSi Loli AjaS jjjl Jli ^jmalt jSi .158 .(Ajjj^J! ^ jjjl) Jla ^llluJI ji Jjij)/! ^ La i^lluJI J13 :Jj?jVI J .159 .(Ajjj^JI ^ja L_i*li .160 .(guj^1 a?1) i^j J13 :<^j .161 .(Ajjj^JI ^ja jj!) Jj^j) ;4jL^ .162 .(gjj^1u?1) Jj J13 :<A? .163 .(^Jj^1 f^5 O!1) Jj :lPj .165 .(Ajjj^JI <d + iJiLj 166 p(_L^>VI JaJSjLl ;1 kjfij\' J67 .(■Suj^ Dj') :<_sj^' .168 jj^t a;') jj^I u! a;' .169 .(^uj^1 ^ 114 jj^1 a;1) j1 j"Vb :J>*Vl .170 .(Ajjj^JI (jjl) 4-JJJ3 ,1a-sa jji Jli i^jj^JI jjl) si* j A Ijjj (jj| Jli j .171 .(^jjj^JI Jj^jVI in alt jc. L<Jaj ;«Auiall jc JjajVt Jaj .172 .(^jj^1 O!1) t> :t> .173 .^<j jj^JI jj|) j^j jl AaL^. jl Aj-o^-o ji a ji 'A u"\]\ La j * Lalj J j-o^o Lalj .174 .(J^aVl I + iq'iJ^'i .175 .(yUJ^1 u?1) tAs ^ u?l J13 :tAs .176 .(^Jjj^1 O11) cr" J^H,1 J ^J5 icr" J J^H,1 <A? .177 .(^jj^1 ^ o^) Jj) :JVI .178 (Ajj^^JI ^ja (jjl) i nail Jlaa ;Jtaj mall <uL^ia .179 .(^uj^1 (4 a;1) iM J .180 .(4-jjj^JI ^ja ^jjl) ^aijjla i^ojjjla igi jjr^' a;') u^j ^3 lh' :u^j .182 4-ipJ AJjajj p^_^g A a j a_ij|^jjAjL) jj| (_£a!I 4_jt_^-li-u aj]1 p^^oj £ jt * 1 j ; r 1 jj ■cj^lj 183 .(ajjj^JI ^ja ^|^ pUiu] Jjia [ja ajll pL> Sljjjll J La£ .((^jj^1 a;1) j^1 ^ lw1 j13 .184 .((^jj^1 a;1) f j^'j ^-y^b :^Jtj f j^lj .185 .(Ajjj^JI ^ja jjjl^) jil j^i J LuiajI Jj5 ;Luiij J lg6 .(Ajjj^JI ^aja jjjl) jLalui ;^11a1ui .187 .(^jj^1 fJ5 lH1) J! Ijj^a :JI jj^a .188 .(ajjjaJI «ji (Jjh a^nmn [j^JJJj ;^jjuS U_^i!j .189 .(^jj^1 ^ o^1) t^5' :cr^"^ .190 jj?^' Dj') -Wj ^2 lw' .191 .(_L^*VI ijAia :jljjs .192 .Ji^Vl tjija :jliji .193 .(ajjj^JI ^»ja (JjI) ajjal (jjLka lift j ;<U1I Jj3 j^j jA j .195 .(^jj^11^1) J^j .196 .^Ajjj^JI ^-ja jjjl^ ji.1 ^i^aj^i J I JT nil Jj5 ;lj» "« jja jil a ya ^ j .197 .(^ijj^l ^ L«t) UJ^ lUJ^ .198 268 S. Schmidtke .("SUJ?^ tl«') + :t> -199 .(Ajjj^J! (jjl) .200 .(Ajjj^J! (jjl) jjiLo]! JaI s^(_gjjaJI (jjl) 1 $ ffi1Loj jjLulj^. <Ja1 ;l $ffl i[jLulj^. .201 .(Ajjj^JI (jjl) Jloj aJj5j iJIoj .202 .J^»Vl (jloU ^ AiU^j .203 jjl) ^ i*all Qja jl," ,t< JLi.j 4.j jIjj ji Lolj ^ in nitj i_j|jUb 4-1jj^JI 4_j jIjj ji Lai n"inlb ... Ajjj .204 .(4-ijj^JI .((^ jjaJI .jjl) JlSj 4alS (JjI J13 ; Jlij .205 .(Ajjj^JI jjjl) jjuiVl jf -^1 jSi ^ IjaJil Jj5 J13 ^Lmlt j^sJI jSi ^ Jlaj .206 .(Ajjj^JI (jj|) AuJIj .207 .(Ajjj^JI ^jl (jjl) liji ;li bi U .208 .(Ajjj^JI ^ jjl) <CLa jSj ;4-aj<La .209 210. For this rendering of Isaiah 28.16, see also Bacher 1895, 311. .(^sjj^JI jjl) ^iLoj i^Ilalij .211 .(Ajjj^JI jjl) Liaji aJj5 ;\j»j3s Jlaj .212 .(^UJ^1 ^ U?1) :^ \l .213 .(4-jjj^JI (jjl) L_jV jiil*Jb sij^b 4 ut^ .214 .(Ajjj^JI ^ jjl) ^1 a*a^« i^l .215 .(Ajjj^JI ^ jjl) ajjj ol J jjlj .216 .(^UJt^ f£ Of') U-^J :-^?^J .217 .(Ajjj^JI ^ ji) IjjjS fhd jJj j5j + j5l .218 .(Ajjj^JI ^jjj jj|) Uiajl 4^-a b* nil (Jj3 ;4^-a j-a biajl I J* ui j .219 .(Ajjj^JI ^ j?l) g_^Sll jlj :^^lj .220 .(^jjj^1 a;1) cs^jj :crL^j .221 .(Ajjj^JI ^ jjl) ^ :V .222 .(Ajjj^JI ^ jj|) ULi^ .223 .(^jjr^ f£ a;') uj^iojj^ .224 .(^jjjr^' L«') (^-4^J !(^-4!J .225 ^Ajjj^JI (JjI) (JjoLiiul (jj tluj jil jAj (_yjj5l Ai. jl^j jil jAj j|_fjj5l j* jl^Ls .226 .(^Jjj^1 ^ U?1) V .227 .(^JJ^1 c^J ^ t^J :<^J .228 _^4jjj^J| ^jj|^ ^jo (Jla Ajj g,ljT nil Sjjj ^ j5 ;l ui jj-o ^kl ^jja j .229 .(^jjj^1 a;1 / l5jj^l ^ :c> .230 .(^UJ^I UJt-iS.'"'"'^ .aTM.231 .(Ajjj^JI (jj|) jji^ij 4J1I ji .(Ja«j 4j1 .232 .(^jjj^1 a;1) 4; f»j .233 .(Ajjj^JI (jj|) ililjLL»ll ;dj|jLa]| .234 .(Ajjj^JI ^ (jj|) jljli :jlili .235 .(^Ajjj^JI (jj|^ tlijbj (Jl^j diVL^.j .236 .(^Jjj^1 Of1) ^Ji :cf^ .237 .(Ajjj^JI (jj|) Aj»£3I h'ij^I .238 .(^Ajjj^JI (jj|^ jjl duj j^ji ^Aj iljjljj (j* ^-5l .239 Islam and Christian-Muslim Relations 269 .(l?jj^1 a;1) jfc ^ a;' .240 .(^jjj^JI ^ jjjl) JUjiSlI ;JL«j£]| .243 .(^J-H^' <—^0 *-**J :j^J J^°J^J .244 .(•^jjr^1 p£ a;1) cr^L? :cr?i5,J -245 .(Ajjj^JI jjh AjjUU ls* -246 .(Ajjj^JI fjS (JjI) (^Ulb i^bill .247 .(^JJ^1 lW1) fjaJt :(*tjaJl .248 4^.^ ^ Jj5j^. JjS ;<Jl3a l*hc fity*j JjjIj^j ^ ^■■^tn* jSj<ui JjS j^. <—its ^j .249 •(yOj^1 u?1) ^ :(J .250 .(^Jjj^l ^ a;') c?^ :<> -251 .(Ajjj^JI ^ jjjl) + .252 .(tSJJ^1 lW1) J^J ^ lW1 j15 IJ^J .253 .(gOj^51 U?1) <^ : J° .254 .(yOj^1 u?1) J^1 (JjI J13 .255 .(^Jjj^1 ^ L«t) <_A>J :<J^ .256 .(^uj^1 (Jj!) sjjjj- .257 jji^. j>JJj j^J f jj <j1 ~»i fiij ^Ljj AjIc. 4JJI (_rL*a <tffl J J^J jlj jVl S^JJtJ (J^- LoC jlfij lift j + ;3 tt^lail .258 .(cSjj^l lW1) *V ^ a!1 j13 .259 .(^^LkuSlI) liAj : jV .260 ^i^u-o ;1 -sq^i^ .261 .(Ajjj^JI jjjl) ^iuLa A<aa «i (J13 j .262 .(^Mk^l) jljaj ; jjljij .263 .(^k.^l / Ajjj^JI p£ :UVV .264 ^Ajjj^JI jjjl^ c=Li jjij + ; « .265 .(^yj^J-iin^t) Aj djli^JI oAA :i*tU, ~\\ oAA AJ .266 .(j^^Lka^l) 4l C^j± .267 .(^^Lku^ll) ^ ^ .268 .(^yOlKintll) <0 ;Ajc.Lkl .269 .(y&LvSIX) j5 Lil (Jc jjaJI jlj AjjjS (JjI J3 .270 (j!1) .271 .(l? jj^1 a;1) jW^^1 :o^'^tj .272 ■ (s? '*^^" "°^) -273 .((^j^Kiiiill) i^lii j-o l^co j Lo .274 .((if4!>Lku51l) + :JjSjj .275 .cJj-aVl (j£*U (J AiLiaj iIjA?-0 .276 .(^Mk^l) Jjijj :Jlij .277 270 S. Schmidtke ^ jj^j La jjjSllj 6^1 jja JJal ^jj lift (Jljill Jjc. -^j'^*- uj^j% 'j IS-^-^ . . . <J^j .278 .((jfj^Sll) .(^sjj^JI jjjl) ^Loj aJc. (31 i^i Jjjjj] jl*. : jj^j .279 .(jjj^Kinill) tdli Jj^j ^ Jj^jj .280 .(^Mk^l) ^ Uj .281 .(^Ik^l) .282 .((^j^Lk^ai) j5j ;Uj .283 .J"»Vl .284 jjA*Jj <u jjjiij Ali^j ^Lo j AjIc. ^l^i Jj^j jj2j*j l_Aj£]| J&i Jlj La j CjB ;[40]-[42] .285 jJ jjj^^ jlitll j^Jc. (JJJ^-I .^nrOl (_u^.J ^Aj!)lac. jj-0! J^ia Lola 44j jjLoJ^lj ^JIaI jj^i^jjj ibJjig .J~»Vl Jjj^- :(?) jj> .286 .J^»Vl \jLp-\ .287 .(Ji^Vl (jloU ^ AiL^j) 6jJS + ;^Li]| .288 .J~»Vl Joji- :(?) jj> .289 -LUVl <fl ;(?) (Ol .290 _ [j-0 AjlL5 i*tUa,„ Ua .291 References 'Abd al-Jabbar al-Hamadharil. 1960. TathbTt dalail al-nubuwwa, ed. 'Abd al-Karlm' Uthman. 2 vols. Beirut: Dar al-'Arabiyya. Adang, C. 1992. 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