Journeys in Holy Lands: The Evolution of the Abraham-Ishmael Legends in Islamic Exegesis

By Reuven Firestone | Go to book overview

Notes

INTRODUCTION
1.
"Judeo-Christian" also tends to exclude what was eventually considered unorthodox or sectarian, but which remains firmly "Biblicist."
2.
"The Forms of Folklore: Prose Narratives", in Alan Dundes (ed.), Sacred Narrative: Readings in the Theory of Myth ( Berkeley: University of California Press, 1984), 5-29.

CHAPTER 1
1.
Classical Arabic genealogists agree with the basic thrust of the biblical anthropology, though this appears to have evolved sometime after the beginning of Islam. See Rene Dagorn, La Geste d'Ismaël d'après l'onomastique et la tradition arabes ( Paris: Champion, 1981); Werner Caskel, Ghamarat an-nasab ( "The Abundance of Kinship"): The Genealogical Work of Hisbām b. Muḥammad al-Kalbī ( Leiden: Brill, 1966); Carl Brockelmann, "Arabia" in EI1 (esp. the subheading, "Ethnology," Vol. 1, 372-74), and G. Rentz, "Djazīrat al-'Arab" in E12 (esp. "Ethnography," Vol. 1, 543-47).
2.
Cf. James A. Montgomery, Arabia and the Bible ( New York: Ktav, 1934, reissued in 1969).
3.
As in the biblical Joseph story (Gen. 37:27; 39:1). The (Babylonian) Talmud was redacted sometime around the year 600 C.E. See also, D. S. Margoliouth, The Relations between Arabs and Israelites prior to the Rise of Islam ( London: Oxford University Press, 1924).
4.
F. E. Peters, Allah's Commonwealth:.A History of Islam in the Near East ( New York: Simon & Schuster, 1973), 15; J. Spencer Trimingham, Christianity Among the Arabs in Pre-Islamic Times ( London: Longman, 1979), 1-20; Michael Morony, Iraq After the Muslim Conquest ( Princeton: Princeton University, 1984), 214-23.

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