Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions

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 In such an environment it is also unsurprising that many of the stories one finds in the Qur'an do not come from the canonical books of the Christian or Jewish bibles, but often from secondary apocryphal and exegetical literature which played a huge role in the spiritual life of believers in that time. It is the Quranic relationship with these secondary works which is the focus of this article, since their late appearance and evident evolution during the centuries leading up to Islam make particularly obvious their origin in human creativity and that they do not in any sense portray actual historical events. Indeed, given the overwhelming evidence, one (unpopular) Islamic modernist position is to accept this fact, and claim that the Quran makes no pretense to be recounting events or persons who actually existed.
-In particular, late antique Syriac Christian influence has become increasingly apparent in Quranic scholarship of the 21st century, in significant part through the work of Dr Joseph Witztum, whose PhD thesis ''The Syriac milieu of the Quran: The recasting of Biblical narratives'' will be oft-cited in this article.<ref>Witztum, Joseph (2011) [https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], PhD Thesis, Princeton University</ref> Time and again, small details that were thought to be distinctive of the Quranic versions of Judeo-Christian stories have been found to closely match what is found in the works of the Syriac church fathers such as Ephrem and Narsai. Known Quranic connections with these sources, as well as with the Jewish Talmud and Midrash have been extensively noted by Professor Gabriel Said Reynolds in his 2018 book ''The Quran and Bible: Text and Commentary'' which will be referred to throughout this article.<ref>Reynolds, Gabriel Said, "The Quran and Bible: Text and Commentary", New Haven and London: Yale University Press, 2018</ref> These story additions were for exegetical purposes (sometimes derived from a single word in the Hebrew Bible) and were not treated by the Rabbis as actual historical events, in contrast to the way Biblical stories themselves were regarded.<ref name="Milikowsy2005">Chaim Milikowsky, [https://www.academia.edu/36274124/ Midrash as Fiction and Midrash as History: What Did the Rabbis Mean?] in Jo-Ann Brant, et al., eds., Ancient Fiction: The Matrix of Early Christian and Jewish Narrative (Atlanta: Society of Biblical Literature, 2005) 117-127</ref>
+In particular, late antique Syriac Christian influence has become increasingly apparent in Quranic scholarship of the 21st century, in significant part through the work of Dr Joseph Witztum, whose PhD thesis ''The Syriac milieu of the Quran: The recasting of Biblical narratives'' will be oft-cited in this article.<ref>Witztum, Joseph (2011) [https://www.docdroid.net/EBk1ghM/the-syriac-milieu-of-the-quran-the-recasting-of-biblical-narratives-pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], PhD Thesis, Princeton University</ref> Time and again, small details that were thought to be distinctive of the Quranic versions of Judeo-Christian stories have been found to closely match what is found in the works of the Syriac church fathers such as Ephrem and Narsai. Known Quranic connections with these sources, as well as with the Jewish Talmud and Midrash have been extensively noted by Professor Gabriel Said Reynolds in his 2018 book ''The Quran and Bible: Text and Commentary'' which will be referred to throughout this article.<ref>Reynolds, Gabriel Said, "The Quran and Bible: Text and Commentary", New Haven and London: Yale University Press, 2018</ref> The Jewish story additions were for exegetical purposes (sometimes derived from a single word in the Hebrew Bible) and were not treated by the Rabbis as actual historical events, in contrast to the way Biblical stories themselves were regarded.<ref name="Milikowsy2005">Chaim Milikowsky, [https://www.academia.edu/36274124/ Midrash as Fiction and Midrash as History: What Did the Rabbis Mean?] in Jo-Ann Brant, et al., eds., Ancient Fiction: The Matrix of Early Christian and Jewish Narrative (Atlanta: Society of Biblical Literature, 2005) 117-127</ref>
 ==Allegations Recorded in the Quran==
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 ===The seven sleepers of Ephesus===
 {{main|Seven Sleepers of Ephesus in the Quran}}
-Academic scholars consider the story of the sleepers of the cave in {{Quran-range|18|9|26}} to be derived from a famous Christian legend, known as The Seven Sleepers of Ephesus. For a detailed discussion, see the main article.
+Academic scholars consider the story of the sleepers of the cave in {{Quran-range|18|9|26}} to be derived from a famous Christian legend, known as The Seven Sleepers of Ephesus. In 2023, Thomas Eich published his finding that the specific version of the tale found in the Quran overlaps significantly with the version taught by Theodore of Tarsus which can be situated in a 7th century Palestinian context. For a detailed discussion, see the main article.
 ===Moses, his servant and the fish===
 {{main|Dhul-Qarnayn and the Alexander Romance}}