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Islam: A Guide for Jews and Christians - Electric Scotland

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118 t CHAPTER FIVE<br />

effectiveness, became commonplace in both literary <strong>and</strong> theological<br />

circles in <strong>Islam</strong>. The Quran was thought to represent the pinnacle<br />

of literary achievement, a compliment never lavished on the<br />

New Testament, which has the initial h<strong>and</strong>icap of being written<br />

in the koine dialektike, the “common speech” of the Hellenized<br />

Mediterranean <strong>and</strong> not the pure Attic of an older, more elegant<br />

age. Christian apologists had to struggle with this issue in the face<br />

of fastidiously Hellenic pagans of the second <strong>and</strong> third centuries,<br />

but there was little opposition from either inside or outside <strong>Islam</strong>—both<br />

Jewish <strong>and</strong> Christian dhimmis had learned their Arabic<br />

at the Quran’s knee, so to speak—to the Muslim Book’s aesthetic<br />

preeminence.<br />

History <strong>and</strong> Scripture<br />

Many books of the Bible <strong>and</strong> the four canonical Gospels of the<br />

New Testament present themselves as history, as a narrative of<br />

human events that have actually occurred. History was not, however,<br />

the primary concern of the professionals who studied <strong>and</strong><br />

explained those books. Though moral edification, the so-called<br />

homiletic midrashim, was given its proper place, Jewish exegetes<br />

of the Bible functioned more as lawyers than as historians, <strong>and</strong> the<br />

Christian exegete was essentially a theologian; his reading of the<br />

historical texts that constituted Scripture was determined by his<br />

theology. The Muslim exegete, in contrast, paradoxically acted<br />

like a historian: his work was primarily to determine how to arrange<br />

the individual traditions that lay be<strong>for</strong>e him.<br />

There is history in the Quran, of course, but it is used as a trope<br />

<strong>and</strong> is not the very substance of the text as it is in much of the<br />

Torah <strong>and</strong> the Gospels. But trope or substance, such historical allusions<br />

beckoned the exegete, <strong>and</strong> these exemplary references to<br />

the prophets of old produced a florid growth of biblica, back stories,<br />

front stories, <strong>and</strong> expansive internal details on everyone from<br />

Abraham to Jesus. This material appears sometimes in quranic exegesis<br />

proper <strong>and</strong> sometimes in an independent genre that grew

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