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By Reuven Firestone

Students have lengthy pointed to the nice affinity among tales present in the Bible and the Qur'an, but no clarification has been proposed that satisfactorily explains the abnormal mixture of brilliant likeness and targeted divergence. Firestone presents a fresh, new method of scriptural problems with textuality, exegesis, and the origins and use of legend.
This e-book sincerely offers the complete diversity of Islamic legends from the Qur'an and early Islamic exegesis approximately Abraham's trips and adventures within the Land of Canaan and Arabia, lots of them on hand for the 1st time in English translation. the writer examines this large pattern of Islamic legends when it comes to these present in Jewish, Christian, and pre-Islamic Arabian groups, and postulates an evolutionary trip of the literature. He offers an intensive textual research of the cloth and proposes a version for realizing early Islamic narrative established in literary conception, techniques to comparative faith, and the heritage of the pre-Islamic and early Islamic heart East.

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Additional resources for Journeys in holy lands : the evolution of the Abraham Ishmael legends in Islamic exegesis

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Abraham tells him that she is his sister (7/8).  ________________________________________________________.  Abraham then speaks with Sarah and tells her not to contradict him (8/8), for she is indeed his sister "to God" (1/8) or they are the only believers or Muslims on earth (6/8) or both (1/8).  She requests that God prevent the infidel from touching her (3/8).  The tyrant/king reaches out to her and is stricken (8/8) with a seizure (4/8), or his hand is stricken (1/8).  Sarah prays to God to release him (1/8), or the tyrant/king tells her to pray to God to release him, for he says that he will not do it again (3/8).

Wahb's "Torah'' source was, then, extra­biblical rabbinic lore.  In the process, the reports provided here serve to collect widely separated qur'anic* verses alluding to Abraham's emigration and bring them into relationship with qur'anic* accounts of Abraham's later adventures. Qur'an* verses 19:48, 21:71, 29:26, and 37:99 all refer to Abraham or Abraham and Lot leaving their native land for a place in which they can freely worship God.  Rather, they exhibit all the traits of Islamic editorial comments that bind the ensuing Abraham­Ishmael story to the Qur'an* and place various qur'anic* and traditional sections of the story in coherent relation to one another.

3/8).  When the tyrant is released from his seizure, he reaches for her a second time (2/8), or a total of three or more times (6/8).  Foiled, he calls for his chamberlains (3/8) and says that he was not sent a human but rather a devil (8/8).  He gives Hagar to Sarah (8/8).  She tells him that God foiled the plot of the infidel and gave her Hagar (or, a maidservant) (8/8).  Referring exclusively to biblical characters, it expands on the biblical narrative in the same way as its Jewish narrative exegetical counterparts by providing a context for the appearance of Hagar as Sarah's handmaiden (motifs 12 and 14).

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