The Qur'an in its historical context (pdf - Islam and Christian-Muslim ...

SIDNEY GRIFFITH
So the Qur’an’s advice about quarrelling over the number of years the youths
spent in the cave seems to be well taken.
Conclusion
Reading the Qur’an’s evocation of the legend of the “Companions of the Cave”
against the background of the fuller narrative as we have it in the extant,
pre-Islamic, Syriac tradition, and particularly in the mêmrâ of Jacob of Serugh,
enables the scholar of Syriac to recognize the fidelity of the Qur’an’s reprise of
a piece of Christian lore as it must have circulated orally among the Arabicspeaking,
“Jacobite” Christians of Muhammad’s day in Arabia. One notices
not only the Qur’an’s familiarity with details of the story and the different understandings
of them, but also the way in which the Qur’an on the one hand removes
the Christian frame of reference and on the other hand provides an Islamic,
Qur’anic horizon within which the legend takes on a whole new hermeneutical
significance.
While it is beyond the range of this study to pursue the matter, the review of the
Syriac texts discussed here, together with a rapid survey of the Islamic exegetical
tradition, provides abundant evidence that early Muslim commentators on the
Qur’an were also much indebted to these same Syriac sources for many of the
details they included in their commentaries on the story of the “Companions of
the Cave.” The debt is already evident in what may be one of the earliest of them,
the Kitab al-mubtada’ of Muhammad Ibn Ishaq (d. c. 767). 97 The story line of the
“Companions of the Cave” as it appears in this prologue to the biography of
Muhammad as it has been recovered from the works of later writers, largely from
al-Tabari’s History and Commentary, 98 owes an obvious debt to the Syriac
account of the “Youths of Ephesus” as it appears in the Ecclesiastical History of
Zacharias of Mitylene. This recognition highlights the need for serious studies in
the future on the role of Syriac sources in early Islamic scholarship, how they
came to the attention of the Arabic-speaking Muslims, and how Syriac themes,
duly Islamicized, came to furnish important ingredients in classical Islamic
literary culture.
In the “Sectarian Milieu” in which the early Islamic accounts of “salvation
history” were composed, 99 contemporary Christian writers in Arabic were also
alive to the need to include important moments in Islamic religious history in
their own apologetically inspired accounts of events. This was especially the case
when Islamic history offered an “Islamicized” version of an earlier Christian
narrative. The story of the “Youths of Ephesus” who became the “Companions of
the Cave” is a case in point. Already in the earliest recension of Eutychius
of Alexandria’s (877–940) Annals, 100 the author is concerned to replace the
narrative into its Christian context; he distributes the relevant portions of the legend
between his accounts of the reigns of the emperors Decius and Theodosius II. And
then at the end, as if to correct the prevailing Islamic reckoning, that is, the
Qur’an’s mention of 309 years, he writes, “From the time when the youths fled
130