ATI' "JUDAISERA" ISLAM Citat från Koranen och islamisk tradition i judiska texter från medeltiden

Karin Almbladh
2002 Nordisk Judaistik • Scandinavian Jewish Studies   unpublished
The article discusses the strategies of handling quotations from the Koran and other Islamic texts in texts circulating among Jews, both in texts written by Jews for Jews in Arabic and in translations into Hebrew of texts by Muslim authors. The examples are culled from Al-hidtya del fart id al-qulub by Bahya ibn Paquda as well as from the translation of Miztn al-åmal by al-Gha7åli made by Abraham Ibn Hasdai and of the Disputation between Man and the Animals before the King of the Jinns from the
more » ... the Jinns from the 23rd essay by the Brethren of Purity as translated by Kalonymos ben Kalonymos. To this is added a discussion of the presence of the Muslim shahelda in texts circulating among Jews in Yemen and in the Christian Europe. A curious picture emerges from the investigation. Jews in the Muslim East quite frequently integrated material from Islamic tradition, although they usually were introduced anonymously. In the Christian West, however, translators into Hebrew claimed that they had substituted quotations from the Koran and the Islamic tradition for quotations from the Bible and the Jewish tradition. A case is here Abraham Ibn Hasdai. An investigation by Moshe Goshen-Gottstein has, however, revealed that Abraham Ibn Hasdai in most cases retained the Islamic quotations but disguised them by ascribing them to "a wise man" or the like. As an attempt to explain this handling , the translations are put into the context of the tensions between the Muslim and Jewish minorities in the Crown of Aragon during the r3th and r4th century as well as the generally negative attitudes towards Islam in the Christian West of the period. As for the anonymous inclusion of Islamic material by Jews in the Muslim East, an investigation by Sarah Stroumsa is cited. From this investigation it occurs that the Jewish authors followed a custom current among Muslim authors, whereby it is the explicit citations that require an analysis. The explicit citations of Jewish sources in the texts discussed here are then interpreted as an attempt to legitimise in a Jewish context concepts that the authors pioneered to introduce into religious Jewish discourse. 37