🧵| Qurʾānic intertextual engagements with the Talmud
The Qurʾān is a rather hypertextual text, often engaging with various Judeo-Christian traditions. It is thus an extremely promising field for both critical scholarship and apologetics. x.com
The Qurʾān is a rather hypertextual text, often engaging with various Judeo-Christian traditions. It is thus an extremely promising field for both critical scholarship and apologetics. x.com
(1) Q.62:5 | 7:176/Sifrei Devarim 343
(1.2) The Rabbinic metaphor of an ‘ass carrying books’ originally praised the Israelites for embracing all commandments, even simple ones, surpassing even the gentiles. The Qurʾān, however, flips this metaphor on its back, criticizing those given the Torah for not abiding by it.
(2) Q.4:157/Sanhedrin 43a
The killing and crucifixion of Christ are two distinct events in the Talmud. The Qurʾān responds to both of these claims separately. This specific connection is made even more plausible in light of the other Talmudic intertextual engagements.
The killing and crucifixion of Christ are two distinct events in the Talmud. The Qurʾān responds to both of these claims separately. This specific connection is made even more plausible in light of the other Talmudic intertextual engagements.
(3) Q.28:76/Sanhedrin 110a
The Qurʾān herein modifies the Talmudic tradition on a great amount of animals being necessary to carry the keys to the treasury of Korah. A good example of how the Qurʾān can occasionally approve of some clever Rabbinic motifs!
The Qurʾān herein modifies the Talmudic tradition on a great amount of animals being necessary to carry the keys to the treasury of Korah. A good example of how the Qurʾān can occasionally approve of some clever Rabbinic motifs!
(4) Q.2:94/ Sanhedrīn 90a
The words “they have no portion in the Hereafter” referencing the Children of Israel is a clear rejection of the Talmudic perception, according to which “All Israel has a portion in the Hereafter.” Moreover, there is a bilingual pun in this verse.
The words “they have no portion in the Hereafter” referencing the Children of Israel is a clear rejection of the Talmudic perception, according to which “All Israel has a portion in the Hereafter.” Moreover, there is a bilingual pun in this verse.
(4.2) Furthermore, there is a bilingual pun in this verse with the Arabic word ‘khalāqa.’
(5) Q.5:27-31/Sanhedrin 4:5
The Talmud states that the plural “bloods” refers to Abel's blood and all of his potential offspring who died. Thus, one life is worth “a whole world.” An intriguing conclusion arrived at by the author, possibly reflecting a much older understanding.
The Qurʾān reinforces the arrived at legal conclusion by citing the rabbinic legal maxim and the Biblical context used to derive this legal conclusion (Genesis 4:10). Thus, the Qurʾān is aware of both these traditions and the specific Talmudic passage connecting them.
I give two more examples of sophisticated Qurʾānic engagement with two Rabbinic traditions in this thread: x.com
These are all very interesting engagements, though they do become quite odd, since Hoyland and Sinai opine that there was in fact no Talmud in the Ḥijāz. Arabian Jewry was only aware of “the principals of rabbinical tales.” In fact, they might not have even been Rabbinic Jews!
Extensive Talmud*, correction! Regardless of that, all the data for the traditions Arabian Jewry would have circulated is extracted from the Qur'an.
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