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 concerning the Hebrew Bible’s tale of David’s adultery with Bathsheba, as similar in 2 Samuel 12:1-13. Later Muslims, notwithstanding, having built the concept that of prophetic impeccability, significantly reinterpreted these verses to teach David as blameless of any wrongdoing due to the fact that, within the Muslim culture, he's not just a king, yet a prophet in addition. David within the Muslim culture: The Bathsheba Affair outlines the technique of the Qur’an to shared scriptures, and offers an in depth examine the advance of the exegetical culture and the criteria that stimulated such exegesis. by way of setting up 4 targeted sessions of exegesis, Khaleel Mohammed examines the main recognized motives in each one stratum to teach the metamorphosis from blame to exculpation. He indicates that the Muslim improvement isn't really specific, yet is especially a lot in following the Jewish and Christian traditions, in which an identical sanitization of David’s photo has happened.
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Extra info for David in the Muslim Tradition: The Bathsheba Affair
62. Ibn ‛Āshūr, al-Tafsīr wa rijāluh, 37. See also Walid Saleh, “Marginalia and Peripheries: A Tunisian Historian and the History of Qur’anic Exegesis,” Numen 58 (2011): 284–313. 63. See Saleh, “Preliminary Remarks,” 13. 64. Salafi generally refers to the earliest three generations of Muslims, and operates under the principle that they embodied righteousness. This movement was founded by Jamāl al-Dīn al-Afghānī and Muḥammad ‘Abduh. See “Salafīyah” in OEMIW, and Henri Lauzière, “The Construction of the Salafiyya: Reconsidering Salafism from the Perspective of Conceptual History,” IJMES 42 (2010): 369–389.
13:21–24; 15:161–7. 106. ‛Alī al-Qārī, Sharḥ al-fiqh al-Akbar (Cairo: Muṣṭafā al-Bābī al-Ḥalabī, 1957), 54–56. 107. Muḥammad al-Ghazāli, ‛Aqīdat al-Muslim (Damascus, Syria: Dār al-Qalam, 1998), 188. 108. Ibid. 109. Ibid. 110. Lazarus-Yafeh, Intertwined Worlds (Princeton: Princeton University Press, 1992), 8–9; Roberto Tottoli, Biblical Prophets in the Qur’ān And Muslim Literature, ix; Helmut Gӓtje, The Qur’ān and its Exegesis, tr. Alford T. Welch (Berkeley and Los Angeles: University of California Press, 1976), 11; Anton Wessels, Understanding the Qur’ān, 23, 131; Andrew Rippin, “Interpreting the Bible through the Qur’ān,” 254; Saeed, “The Charge of Distortion of Jewish and Christian Scriptures,” MW 92 (Fall 2002): 419–36.
241/855), Isḥāq b. 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.