We see traces of direct impact of folklore and oral tradition of Arabian Jews on Quran. However, in all countries of Jewish diaspora in the 7th century AD oral tradition of Torah’s understanding existed only in the form of interpretation of Pentateuch’s texts and not as independent books. The most ancient form of such interpretation is targum – simultaneous interpreting of Scripture into colloquial Aramaic during its public reading. Hirschberg talks about it in a direct way: «It was natural that such religious sermons - whether their contents were intended for the purpose of teaching or amusement - be delivered in a free style (i.e., not verbatim). Accurate translations of the Bible or enlargements with agadic paraphrases (similar to Targum Jonathan) were however certainly to be found among the ahl al-kitab - if not in writing, then at least in a fixed oral tradition. Nonetheless, it is doubtful whether Muhammad heard these verbatim - at least not during the first years of his appearance» .
- - - See, for example: Schapiro J. Die haggadischen Elemente im erzählenden Teil des Koran. Leipzig, 1907; Goitein S.D. Jews and Arabs. New Jork, 1955. P. 46–61; Miller P.E., When is a Midrash not a Midrash? An experiment in polysemy, midrashic speculation and Qur’anic exegesis // Verbum et calamus. 2004. P. 165–170; Newby G. D., The drowned son [Canaan]: Midrash and Midrash making in the Qur’an and «Tafsir» // Studies in Islamic and Judaic Traditions. 1986. P. 19–32. See, for example: Hauglid B.M. On the early life of Abraham: biblical and qur’anic intertextuality and the anticipation of Muhammad // Bible and Qur’an. 2003. P. 87–105. See: Пиотровский М.Б. Коранические сказания. М., 1991. C. 97. Goitein S.D. Jews and Arabs. P. 51. See the first comprehensive discussion of interconnection between Hebrew and Islamic legends about Joseph in: Schapiro J. Die haggadischen Elemente im erzählenden Teil des Koran. Leipzig, 1907. S. 41, 43, 44, 55–56. Cм. также: Gregg R.C. Joseph with Potiphar’s wife: early Christian commentary seen against the backdrop of Jewish and Muslim interpretations // Studia Patristica. 2001. V. 34. P. 326–346. Weinsinck A., van. al-Khadir // Encyclopaedia of Islam. P. 902–3. Wheeler B.M. The Jewish Origins of Quran 18:65–82? Reexamining Arent Jan Wensinck's Theory // Journal of the American Oriental Society. 1998. V. 118. P. 153–171. Hirschberh H.Z. Bible: Religious Impact in Islam // Encyclopaedia Judaica. 1976. Vol. 7. Goldziehr I. Revue des études juives. 1896. V. XXVIII. P. 79.
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Date: 2011-03-31 06:58 am (UTC)We see traces of direct impact of folklore and oral tradition of Arabian Jews on Quran. However, in all countries of Jewish diaspora in the 7th century AD oral tradition of Torah’s understanding existed only in the form of interpretation of Pentateuch’s texts and not as independent books. The most ancient form of such interpretation is targum – simultaneous interpreting of Scripture into colloquial Aramaic during its public reading. Hirschberg talks about it in a direct way: «It was natural that such religious sermons - whether their contents were intended for the purpose of teaching or amusement - be delivered in a free style (i.e., not verbatim). Accurate translations of the Bible or enlargements with agadic paraphrases (similar to Targum Jonathan) were however certainly to be found among the ahl al-kitab - if not in writing, then at least in a fixed oral tradition. Nonetheless, it is doubtful whether Muhammad heard these verbatim - at least not during the first years of his appearance» .
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See, for example: Schapiro J. Die haggadischen Elemente im erzählenden Teil des Koran. Leipzig, 1907; Goitein S.D. Jews and Arabs. New Jork, 1955. P. 46–61; Miller P.E., When is a Midrash not a Midrash? An experiment in polysemy, midrashic speculation and Qur’anic exegesis // Verbum et calamus. 2004. P. 165–170; Newby G. D., The drowned son [Canaan]: Midrash and Midrash making in the Qur’an and «Tafsir» // Studies in Islamic and Judaic Traditions. 1986. P. 19–32.
See, for example: Hauglid B.M. On the early life of Abraham: biblical and qur’anic intertextuality and the anticipation of Muhammad // Bible and Qur’an. 2003. P. 87–105.
See: Пиотровский М.Б. Коранические сказания. М., 1991. C. 97.
Goitein S.D. Jews and Arabs. P. 51.
See the first comprehensive discussion of interconnection between Hebrew and Islamic legends about Joseph in: Schapiro J. Die haggadischen Elemente im erzählenden Teil des Koran. Leipzig, 1907. S. 41, 43, 44, 55–56. Cм. также: Gregg R.C. Joseph with Potiphar’s wife: early Christian commentary seen against the backdrop of Jewish and Muslim interpretations // Studia Patristica. 2001. V. 34. P. 326–346.
Weinsinck A., van. al-Khadir // Encyclopaedia of Islam. P. 902–3.
Wheeler B.M. The Jewish Origins of Quran 18:65–82? Reexamining Arent Jan Wensinck's Theory // Journal of the American Oriental Society. 1998. V. 118. P. 153–171.
Hirschberh H.Z. Bible: Religious Impact in Islam // Encyclopaedia Judaica. 1976. Vol. 7.
Goldziehr I. Revue des études juives. 1896. V. XXVIII. P. 79.