By Khaleel Mohammed
In bankruptcy 38:21-25, the Qur’an relates a truly brief narrative in regards to the biblical King David’s looking and receiving God’s forgiveness. The earliest Muslim exegetes interpreted the qur’anic verses as touching on the Hebrew Bible’s tale of David’s adultery with Bathsheba, as similar in 2 Samuel 12:1-13. Later Muslims, even if, having built the idea that of prophetic impeccability, considerably reinterpreted these verses to teach David as blameless of any wrongdoing in view that, within the Muslim culture, he isn't just a king, yet a prophet to boot. David within the Muslim culture: The Bathsheba Affair outlines the process of the Qur’an to shared scriptures, and offers an in depth examine the improvement of the exegetical culture and the criteria that encouraged such exegesis. by means of developing 4 specified sessions of exegesis, Khaleel Mohammed examines the main recognized motives in each one stratum to teach the metamorphosis from blame to exculpation. He exhibits that the Muslim improvement isn't really detailed, yet is especially a lot in following the Jewish and Christian traditions, in which an identical sanitization of David’s snapshot has happened.
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Extra resources for David in the Muslim Tradition: The Bathsheba Affair
See also Andrew Rippin “Tafsīr,” EI2, 10:87. 118. McAufiffe, Qur’ānic Christians, 21, 28–31. 119. al-Dhahabī, Al-Tafsīr wa’l Mufassirūn, 1: 33. 120. See page 9. 121. al-Dhahabī, Al-Tafsīr wa’l Mufassirūn, 1:91. 122. Idem, 1:127. ” This, I assume, is to indicate the longevity of the period. 123. Ibrāhim Rufayda, al-Naḥw wa-kutub al-tafsīr, 1:563–569. His work is also influenced heavily by al-Dhahabī’s Al-Tafsīr wa’l Mufassirūn. 124. This precise dating is from Rashid Ahmad, “Qur’anic Exegesis and Classical Tafsir,” SI 12 (1968): 71–119.
Rāḥawayh, Yaḥyā b. Ma‛īn (d. 233/848), al-Bukhārī (d. 256/870), Muslim (d. 261/875), and al-Tirmidhī (d. 64 Aḥmad b. 67 He was a noted author, his most famous works being al-Jāmi‛ al-Kabīr, al-Muṣannaf, Tafsīr al-Qur’ān, al-Sunan fi’l Fiqh, and al-Maghāzī. 68 He did not compile a full commentary on every verse of the Qur’ān, but as a transmitter, relied upon that which was narrated by previous scholars. 69 Hūd b. Muḥakkam al-Hawwarī (d. ~ 290/903) Very little is known of this Ibāḍī scholar who lived in the third/ninth century.
God responded, “Those are the Introduction 23 people of Muḥammad” (al-Itqān fī Ulūm al-Qur’ān, 1:148–9). ” See Reuven Firestone, “The Qur’ān and the Bible: Some Modern Studies of Their Relationship,” in Bible and Qur’ān: Essays in Scriptural Intertexuality, ed. John C. Reeves (Leiden: Brill, 2004), 2. 5. Andrew Rippin, “Interpreting the Bible through the Qur’ān,” in Approaches to the Qur’ān, eds. G. R. Hawting and Abdul-Kader A. Shareef (London and New York: Routledge, 1993), 249–57. 6. See Fred Donner, Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing (Princeton: Princeton University Press, 1998), 84.