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JourneysinHolyLands TheEvolutionoftheAbrahamIshmaelLegendsinIslamicExegesis
ReuvenFirestone
STATEUNIVERSITYOFNEWYORKPRESS

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Publishedby StateUniversityofNewYorkPress,Albany 1990StateUniversityofNewYork Allrightsreserved PrintedintheUnitedStatesofAmerica Nopartofthisbookmaybeusedorreproducedinanymannerwhatsoeverwithoutwrittenpermissionexceptinthecaseofbriefquotationsembodiedincritical articlesandreviews. Forinformation,addressStateUniversityofNewYork Press,StateUniversityPlaza,Albany,N.Y.,12246 LibraryofCongressCataloginginPublicationData Firestone,Reuven,1952 Journeysinholylands:theevolutionoftheAbrahamIshmael legendsmIslamicexegesis/ReuvenFirestone. p.cm. Includesbibliographicalreferences(p. ISBN0791403319(alk.paper).ISBN0791403327(pbk.: alk.paper) 1.Abraham(Biblicalpatriarch)intheKoran.2.Ishmael (Biblicalfigure)intheKoran.3.KoranCriticism. interpretation,etc.HistoryMiddleAges,6001500.I.Title. BPI33.7.A27F571990 297'.12dc20 909661 CIP 10987654321

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CONTENTS
Preface Introduction Transliterations Abbreviations PartOneBackground 1.BiblicistsandArabs 2.TheNatureoftheLiterature PartTwoTheSyrianPrologue 3.Abraham'sEmigration 4.TheTyrant 5.TheBirthofIshmael 6.Beersheba 7.TheAngelsVisit

vii ix xiii xv 1 3 11 23 25 31 39 48 52

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PartThreeTheMeccanSequence 8.TheTransfertoMecca 9.TheJurhum 10.Abraham'sVisits 11.BuildingtheKa'ba 12.ThePilgrimage PartFourTheSacrifice 13.PreludetoSacrifice 14.TheSacrificialAct 15.TheRedemption 16.IsaacorIshmael? Conclusion PartFiveAppendices 1.TheExegetesandTheirSources 2.TraditionistsNamingIsaacorIshmaelastheIntendedSacrificialVictim Notes SelectedBibliography Index

61 63 72 76 80 94 105 107 116 129 135 153 161 163 170 179 245 259

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PREFACE
Thisbookwouldnothavebeenpossiblewithoutthehelpandencouragementoffriendsandcolleagues.ProfessorWilliamBrinnerofferedearlyguidancebyhelping metowendmywaythroughthemazeofproblemsandissuesinherentinthestudyofIsra'iliyyat*,andcontinuedtooffersuggestionsandcommentsthroughout.Very helpfulcommentsonpartsofallofthisworkhavebeenofferedbyProfessorsGordonNewby,MarilynWaldman,StevenWasserstrom,JacobLassner,Robert McChesney,andRossBrann.Theyalertedmetoanumberoferrorsandstylisticdifficultiesaswellasquestionsregardingmyinterpretationofthematerial,thereby greatlystrengtheningthebook.IamparticularlyindebtedtoProfessorBaylyWinder,whosepassinghasbeenatremendouslossforthestudyoftheMiddleEast.And ProfessorF.E.Peters,whoservedinmanyrespectsasmentorthroughoutmystudiesatNewYorkUniversityandbeyond,deservesspecialthanksforhis encouragementandwillingnesstoimpartsomeofhistremendouscreativityandincisivethinking.Thisbookwouldhavebeenunthinkablewithoutthepatience,support, andencouragementofmywifeRuth,whoseownprofessionalandfamilyresponsibilitiesmadehersupportofthisenterprisenosimplematter.

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INTRODUCTION
PreIslamicArabiaandthefirstcenturyormoreofIslamicatehistoryremainlargelyunknowneventospecialists.Althoughfullywithintheperiodofrecordedhistory ofLateAntiquityandtheearlyMiddleAges,theprofoundscarcityofcontemporarydocumentsrendersourknowledgeofearlyIslamextremelytenuous.Information thatisavailablederivesalmostentirelyfromliterarycompilationsthatwereassembledintotheirpresentformmorethanacenturyafterthedeathoftheProphet, Muhammad*.Itisgenerallyacceptedbymodemscholarsthatmanyoftheseworkspreservedatathatareconsiderablyolder,buttheyalsoagreethatitisextremely difficulttoseparatetheauthenticoldermaterialfromlateraccretions,insertions,orglosses,whichoftenweaveinanachronisticortendentiousinformation. ThisstudymakesnoclaimtobreakthecodeofhistoricityintraditionalIslamicliterature,nordoesitclaimoriginalityinregardtosources.Theprimarysourcesupon whichthestudyisbasedareallpublishedandavailableintheIslamicworldorintheWest.Theywerechosenasthesampleofstudypartiallyforthisveryreason,for theireasyavailabilitypointstothefactthattheycontinuetobereadandstudiedintoday'sIslamicworld.Thefactthatthenarrativesfoundinsourcesdatingfromthe earlyninthtothefifteenthcenturiescontinuetobepublishedinthemodemerashowsthattheyhavespokenandcontinuetospeaktotheIslamiccommunity,from earliesttimestothepresent. Thisisastudyofliteraturewhichisbothoralandwritten.AlthoughrenderedinwrittenforminoursourcesatleasttwocenturiesafterthedeathoftheProphet Muhammad*,thetraditionsexaminedexhibittraitsofbothoralityandliteracythatsuggesttheirexistenceinfarearlierperiodsaswell.Yetbecauseofthelackofany kindofconfirmedchronology,thisworkmakesnoclaimstorepresentastrictlyhistoricalstudy.Itis,rather,anattempttoputtheissueofcrosscultural communicationandreligiousinfluenceinearlyIslamintoperspective,baseduponnewapproachestointertextualityinthestudyoftraditionalreligiousnarrativetexts.

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Theissueofterminologyisworthyofdiscussioninaworksuchasthis,partiallybecauseitappliessomewhatnovelapproachestomaterialorissuesthatarealready familiar,andpartiallybecauseofthelackofauniversallyacceptednomenclature.Ibeginsimplywiththecommonterm"Bible,"whichforthepurposesofthisbook referstotheHebrewBible(OldTestament).BecauseamajorgoalofthisstudyistoseekouttheintertextualenvironmentswithinwhichIslamicexegeticalmaterial aboutbiblicalcharactersevolved,accuratenomenclaturemustbeemployedtoclarifythenatureofthoseenvironments.Thelargelypostbiblicalenvironmentinwhich extantnarrativesonbiblicalthemesevolvedcannotthereforebeaccuratelytermed"biblical"neithercanthenarrativesthemselveslocatedinpostbiblicalliterature, despitethefactthattheyareassociatedwithbiblicalthemes.Theterm"biblical"isreservedinthisstudytorefertomaterialfoundwithinthecanonoftheBible,and doesnotincludethemassivecorpusofnoncanonicalorpostbiblicalliteraturebasedonbiblicalthemes.Thefamiliarterm"JudeoChristian"isalsoaninappropriate term,despitethefactthatthisstudyoftenreferstoanenvironmentofsharedscripturebetweenJewishandChristiangroups.JewsandChristiansinLateAntiquity developedseparateexegeticaltraditionsbaseduponscripture,thoughtheyclearlywerefamiliarwithandsharedaspectsofeachothers'traditionsaswell.Despitethe commonalities,eachcommunityprofesseddifferingideologies,whetherJewishorChristian,andwhethereventuallydeterminedtobeorthodoxorheterodox.These distinctionsalongwithdifferencesinselfperceptioneventuatedintheirseparationintodistinctgroupsthatremainedreligiouslyseparate.''JudeoChristian"inaccurately impliesagreementuponreligiousconceptsderivedfromacommonscripture.Intruth,however,JudaismandChristianityhaveneversharedthesameviewor interpretationofscripture.Eventhequitedifferentnamesemployedbybothgroups,HebrewBiblebyJewsandOldTestamentbyChristians,pointstoquitedifferent perspectiveswhichrendertheirreadingsofscripturetobesignificantlydifferent.Inordertodispelpreconceivednotionsofacommonexegeticaltradition(thoughin manyrespectsthereareindeedrealsimilarities),IrefertothesharedscripturalenvironmentofJewsandChristiansasa"Biblicist"milieu.1 OurterminologyforthevariousformsofprosenarrativesfollowsWilliamBascom.2Legendreferstoprosenarrativesregardedintheirhostcultureastrueandsetin anearlyperiod,thoughtypicallywithoutapreponderanceofsupernaturalphenomena.Folktalereferstoprosenarrativeswhicharegenerallyregardedasfiction,with orwithoutsupernaturalphenomena.Traditionreferstoanycategoryofnarrativeprosethatispassedonintergenerationallyandusuallyorally.Renditionreferstoan individualtellingofanarrative,whetheratale,legend,ortradition.Itcouldbeuniqueorcouldrepresentoneofmanyrenditionsofatradition.Versionreferstooneof atleasttwodifferent

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narrativetraditionstreatingasingletopic.Aversionmaybecomposedofadozenormorerenditions,allfittingintothesamebasicapproachtothetopic.Covariant representsarenditionofaversionwhichdiffersmorefromtheparadigmatictellingthantheaveragerenditionbutneverthelessremainssimilarenoughinstructure, content,orstyletobeincludedaspartoftheversion.Thecovariantdiffersalwaysinrelationtoitsrelatedtellingsofthesameversion. Finally,awordmustbesaidhereforscholarsofIslamabouttheaccuracyofIslamictraditionsbasedonthereliabilityoftheirrecordsofauthentication(asanid*), thoughamoredetaileddiscussionensuesinthefollowingchapters.Thisstudydoesnotanalyzetherecordsofauthenticationattachedtotraditions,butitdoestake noteofthefactthattraditionsattributedtospecificauthoritiestendtobequiteconsistentincontentandstyle.Becauseofthisrelation,traditionstendtobeorganized hereaccordingtotheearliestmembersoftheserecordsaswellasaccordingtotopic,andparticularversionsareidentifiedbytheirearliestattributedauthority.Iam lessconcernedwithwhetherornottheattributedauthoritiesactuallyrelatedthetraditionsattributedtothemthanwiththenearlyuniversalrecognitionamongthe traditioniststhattheydid.Thatrecognitionreflects,inmyopinion,asensitivitytotheparticularsofcontent(matn)inatraditionaswellasitsrecordofauthentication (isnad*).Generally,therefore,Irecordtheearliestauthoritylistedwhenprovidingthesourcesfornarrativesexaminedinthisstudy.

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TRANSLITERATIONS
ThetransliterationofArabicwordsisaccordingtothefollowingalphabeticalsubstitution: '(omittedatthebeginningofaword) l m n h w y k

Dipthongsarewrittenay[

Thethreeshortvowelsarerepresentedbyaforthefathah*,iforthekasrah,anduforthedammah*. Thelongvowelsarerepresentedbya*forthealif,u*forthewaw,andi*fortheya'*. Finalha'*isrepresentedbyaattheendoftheword,andbyatwheninconstruct. Fulldeclension(i'iab*)isnotemployedinthetransliterations. Thefollowingsystemofannotationhasbeenemployed: a.Qur'an*verses:Q.2:8:SOMEPEOPLESAY:WEBELIEVEINGODANDTHELASTDAY,BUTTHEYDONOT[TRULY]BELIEVE. b.Transliteration(withitalics). c.Parentheticalcommentoradditionorsubstitutionintranslation[noitalics].

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ABBREVIATIONS
BR BT EI1 EI2 EJ Ex Deut Gen IC IQ JAR JBL Lev MW MGWJ Nu PRE PRE2 Q REJ TJ1 TJ2 + BereshitRabbah BabylonianTalmud EncyclopaediaofIslam#1(Leiden:Brill,19131936) EncyclopaediaofIslam#2(Leiden:E.J.Brill,1960) EncyclopediaJudaica(Jerusalem:Keter,1972) Exodus Deuteronomy Genesis IslamicCulture IslamicQuarterly JournaloftbeAmericanAcademyofReligion JournalofBiblicalLiterature Leviticus MoslemWorld/MuslimWorld MonatsschriftfurdieGeschichteundWissenschaftdesJudentums. BookofNumbers Pirkeid'RabbiEliezer(Hebrewtext) Friedlander(transl.),PirkeDeRabbiEliezer Qur'an* RevueDesEtudesJuives TargumJonathan("full"PalestinianTargum) FragmentaryPalestinianTargum Designatesthetiebetweenmembersofanisnad*(i.e.,'Ikrima+ Ibn'Abbas*='IkrimareceivedthetraditionfromIbn'Abbas*)

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PARTONE BACKGROUND

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Chapter1 BiblicistsandArabs
TheancientIsraeliteswerekeenlyawareoftheirgeographic,linguistic,andculturalkinshipwithArabpeoples,andtheysetforthafascinatingaccountingforthat affinityinthegenealogicaltablesofthetenthchapterofGenesis.Accordingtothisanthropology,thegreatgrandsonofNoah'ssonShemhadtwosons,amongwhose descendantsagreatportionoftheworldwasdivided.One,Joktan,wastheprogenitorofthirteentribes,somewithclearArabicnames,whose"...settlements extendedfromMeshaasfarasSephar,thehillcountrytotheeast"(Genesis10:30).Theotherson,Peleg,isdescribedinthefollowingchapterasfatheringthelinethat wouldresultinNahor,Terah,andfinally,Abraham,theforefatheroftheIsraelitepeople.1. ThestrikingbiblicalconsciousnessofaffinitybetweenIsraelitesandArabsistempered,however,byitsattempttomaintainaseparation.Abraham'ssonIshmael,who wouldfathertwelveArabiantribalgroupingslivingtotheeastofCanaan(Genesis25:1218),wasforcedtoleavethepatriarchalhomeinfavorofhisyoungerhalf brother,Isaac(Genesis21:921).WhenAbrahamtookasecondwifeafterSarah'sdeathandfatheredsonswithArabicnames,hemadecertaintosendthemoff eastwardaswellinordertoremoveanythreattoIsaac'sfuturedestiny(Genesis25:16).Inthefollowinggeneration,Esau,whotookanArabwife(Genesis26:34), alsomovedtotheeastofthefutureLandofIsrael.HeandhisclandweltinthelandofEdomacrosstheriverJordan(Genesis31:4,chapter36).2 PeopleswithArabicnamesorevenidentifiedspecificallyasArabsinlaterbiblicalworkssuchasIsaiah(13:20)andJeremiah(3:2)continuedtointeractwiththe Israelites,althoughtheyareinevitablyportrayedwithlittlelovelost.InthebiblicalbookattributedtoNehemia,forexample,anArabnamedGeshem(rendered gashmuinNehemia6:6,withthenominativecaseendingstillfoundinclassicalArabicbutlosttoHebrew)joinedupwiththeenemiesofIsraeltoopposethosewho returnedfromBabylontorebuildtheTempleinJerusalem(Neh.2:194:16:16).

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JewishrelationswithArabscontinuedduringtheHellenisticandRomanperiods.TheApocryphareferstotheArabNabataeans,whowerepowerfulenoughtorepel twoattacksbytheSeleucidSyriansontheircapitalPetrainthelatefourthcenturyB.C.E.,andwhosepowerfulkingdomjustacrosstheJordanRiverfromJudea survivedintothebeginningofthesecondcenturyC.E.TheJewishHasmoneanmonarchyhadgoodrelationswiththeNabataeansforatime,andasneighboring powers,theywereinconstantcommunicationwhetheronfriendlytermsornot.ArabscontinuetobementionedintheTalmud(Succah52b,Ketubot36b,Baba Metzi'a86a,b,Kiddushin49b,etc.),wheretheyaresometimesreferredtoasIshmaelites.3 AsmaybeinferredfromthecontextofthesebiblicalandpostbiblicalJewishreferences,Arabsmentionedinthesetextstendedtobethosewhohadmovedaway fromthearidArabianorSyrianwildernessandintothemoresettledareasofCanaanorPalestine(ortoday'sIraq,theBabylonoftheBibleandTalmud).Theprocess ofmigrationandsettlementfromthesteppetothesettledareaswasanoldcustompracticedbyArabsfromtheearliesttimes.4Infact,virtuallytheentirerecordof ArabinteractionwithotherpeoplespriortothebeginningofIslamisfoundnotinArabicsources,butinsourcesderivingfromthepeoplesamongwhomtheysettled. ThesedocumentsaccountforthemovementofArabgroupsawayfromtheirareasoforiginandintothemoresettledareasoftheFertileCrescent.Butinteraction betweenBiblicists5andArabsalsotookplaceuponthesoiloftheArabianPeninsula.JewishcommunitiesexistedinArabiabytheperiodofthedestructionofthe SecondTemplein70C.E.6So,too,earlyChristiancommunitiesfoundarefugefromRomanpersecutionintheisolationofvariousArabiandesertregions,andlater groupsescapedthetheologicalcompulsionoftheByzantineEmpireinthesafetyoftheArabianPeninsula.7Plentyofdocumentationexiststosupporttheexistenceof viableJewishandChristiancommunitiesinArabiainthesixthcentury,theperiodimmediatelyprecedingthefloweringofIslam.8 JewslivedinorganizedcommunitiesinthewesterncentralhighlandsoftheArabianPeninsulaknownasthe.Hijaz*,andpopulatedsuchsettlementsasYathrib (Medina),Khaybar,Fadak,al'Ula*,Tayma*,Tabuk*,andWadi*alQurra*,aswellasvariouspartsofSouthArabia.9SignificantChristiansettlementscouldbe foundinSouthArabiaaswellasinthenorthernareasborderingtheempiresofByzantiumandPersia,althoughsmallgroupsorindividualChristianhermitsarereferred tobypreIslamicArabianpoetsasresidingalongcaravanroutesinmuchofthecentralArabianPeninsulaaswell.10BothJewishandChristiangroupsspokethenative languagesofNorthorSouthArabicandappeartohavebeendeeplyintegratedintothelanguageandcultureifnotthereligiousoutlookofthenonBiblicistArab communities.11Forallintentsandpurposes,then,JewsandChristianslivingintheArabianPeninsulawere

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culturallyandethnicallyArab. ThecommonassumptionthatallpreIslamicArabswerePaganpriortothelifetimeofMuhammad*issimplyerroneous. ThevariouspreIslamicArabiantribalandreligiouspopulationswerenotisolatedfromoneanother,butenjoyedagreatdealofmercantile,social,andcultural interaction.ConcernforgenealogicalpurityamongthewritersoflaterIslamicateworksdescribingthetribalandsocialmakeupofpreIslamicArabiatendsto obscurethetrueheterogeneousnatureofthatsociety.13TheevidencesuggestsagreatdealofsocialintercourseamongJewish,Christian,andotherArabsindayto dayactivitiesaswellasduringtheannualfairs.14 NonorthodoxJewishorChristiangroupscertainlymadetheirhomeintheArabianPeninsulaaswell.15OutsidethecontrolofByzantiumandPersia,muchofArabia wasalogicalhavenforheterodoxgroupsseekingrespitefromthepressuresandpersecutionsofeitherempire.16AsthevariousgroupslivinginArabiainteractedwith oneanotheroverthedecadesandcenturies,itcouldbesafelyassumedthatinadditiontothenaturalaccretionandattritionofmembershipbetweengroups,new groupsoroffshootsofestablishedcommunitiesformedanddevelopedhybridideasandtraditions.17CertainwellknownArabslivingbeforeandduringthelifetimeof Muhammad*,forexample,areconsideredtohavebeenmonotheistsintheirreligiousorientationbutnotclearlyadherentsofeitherJudaismorChristianity.Such figuresasZaydb.'Amr,Umayyahb.Abi*alSalt*,Waraqahb.Nawfal,andMaslama(Musaylima)mayhaverepresentedearlysynthesesofJewishand/orChristian andindigenousArabianreligioustraditions.18 ThelikelihoodofnonBiblicistArabmonotheistslivinginthepeninsularaisesthequestionofexactlywhattypesofreligionwerepracticedbythesocalled"pagan" Arabs,themajoritypopulationoftheArabianPeninsula.TheQur'an*scornsthepracticesofunbelievers(kafirun*)andthosepaganswhoassign"partners"toGod (mushrikun*),andprovidessomeindirectinformationaboutpaganreligiouspractice,whichis,ofcourse,giveninawhollynegativelight.19Atthesametimethatit referstotheworshipoffalsedeities,however,theQur'an*alsoreferstobiblicalcharactersasifbothitsMuslimandpaganaudienceswerethoroughlyfamiliarwith them.20Inspiteofthenumerousqur'anic*referencestoArabidolaters,anyattemptstoreconstructthereligiouspracticesofpreIslamicArabsfromtheQur'an* wouldbetenuousindeed,andveryfewearlyworksdescribingpreIslamicArabiansocietyareextant.Toaddtothisdifficulty,thosesourcesthathavesurvivedtend tohavebeeninfluencedbynormsofhistoriographythatobscureanobjectiveaccountingofpreIslamiclife.21 Tosummarize,itissimplynotclearexactlywhatindigenouspreIslamicArabianreligion(s)consistedof.Somesourcesstressapantheonofgodsandgodesses,while othersdescribeastralsystems.22DespitethemanyreferencestopreIslamicMeccainIslamicateliterature,itisstillnotevenclearwhether

12

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thegodknownasAllahwasconsideredapanArabiandeityoralocalgodwhoseworshipexpanded. Whatappearsmostlikelyisthatavarietyofreligious traditionswerepracticedbythemajorityofnativeArabianswhowerenotadherentsofBiblicistreligions.Religioustraditionsandpracticesdifferedbetweenthe Yemen,theHijaz*,andnorthernArabiaborderingonByzantiumandPersia.Religiousideologiesundoubtedlyvariedfromthefullypantheisttomonotheist.When referringtoChristian,Jewish,orpaganpracticeinpreIslamicArabia,then,onemusttakecarenottoprejudicethediscussionwithuninformedassumptionsaboutthe natureofthesereligions. BiblicistLegendsinArabia IhavenotedhowinteractionbetweenArabsandBiblicistsintheArabianPeninsulawasnotanewphenomenonduringandfollowingthelifetimeofMuhammad*.At leastduringtheperiodleadinguptothegenesisofIslamintheearlyseventhcenturyifnotearlier,JewishandChristiangroupswerehighlyintegratedintothefabricof preIslamicArabia.Theylivedinmixedsettlementsand,indeed,evenintribesofmixedreligioustraditions.24Itwouldbenaivetoassumethatanorthodoxformof JudaismorChristianitywaspracticedalongsidepreIslamicArabpaganismwithoutoneinfluencingtheother. Whenpeopletradewithoneanotherinsocietieswheretheanonymousdepartmentstoreorshoppingmallhasnotyetovertakentheinstitutionoftheprivatevendorof goods,merchantsandcustomersengageinsocialintercoursethatfartranscendsthesimpletransferofmerchandise.Thiskindoftradeinvolvesinteractioninwhich tradersswapstoriesandanecdotesaswellasgoods.AttheannualArabiantradingfairs,wherediversetribalunitsfrombroadgeographicareasgathered,aswellas duringotheroccasionsofintercommunalinteraction,biblicalstorieswouldnaturallybetradedwithlocalArabianreligioustales.Thepowerorattributesofa universalistGodmightbedescribedinresponsetothetellingofthepowerofthelocaldeity.AndstoriesofArabianherosorjinniswereundoubtedlycomparedto storiesofbiblicalprophets,holymen,ormiracleworkers. Asaresult,preIslamicArabiacontainedawidevarietyofreligioustraditionsandphenomena,manyofwhichderivedfromaBiblicistenvironment.Themany referencestobiblicalstoriesintheQur'an*areperhapsthemostconvincingevidencethattheseorsimilarstorieswereknowntononBiblicistArabsinMeccaand MedinaevenbeforethelifetimeofMuhammad*.25Ihavepreviouslynotedthatqur'anic*referencestostoriesorcharactersfoundalsointheBibletendtoassumethat itslistenerswerealreadyfamiliarwiththem.TheQur'an*alsoprovidesevidenceforthenotionthatthosewhoopposedMuhammad*inMeccawerefamiliarwith storiesofbiblicalfiguresbeforehear

23

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ingtherecitationofthequr'anic*revelations. AndagroupofMeccantribalgroupingscallingthemselvesHumsalreadyassociatedthemselveswithAbrahambythe yearofMuhammad's*birthorbefore.27 AsIslamcametodominatetheArabianPeninsula,muchofpreIslamicreligioustraditiondiedoutorwaseliminated.Someoftheloresimplylostitsinherentpower andinfluenceoverthepeople.Divorcedfromtheconcretereinforcementofanactivereligiouscult,forexample,legendsinformingthesanctityofalocalreligious shrineweresoonforgotten.OthermaterialdevotedtothemesunacceptabletothegraduallylesscompromisingIslamicmonotheismwerepurposefullyeliminatedfrom thecorpusofacceptabletradition.28 OneresultofthegreatchangesbroughtaboutbyIslamicdominationoftheArabianPeninsulawasthattheoncecolorfulfabricrepresentingthediversereligiocultural expressionsofsixthandseventhcenturyArabiasurvivedonlyasdisjointedremnants.SomepreIslamiclegendssurvivedthroughreinterpretationaccordingtothe developingreligiousstandardsofearlyIslam.Butmoreoften,certainbitsandpiecesofancienttalessurvivedastheywerereworkedintothelegends,evolvingto serveasfoundationsforthenewlydevelopingreligioussystem.Asnotedabove,onesuchsourcecontainingmaterialbearingstrongsimilaritiestoBiblicistand indigenouspreIslamictraditionistherevelationknownastheQur'an*. TheBibleandtheQur'an* TheQur'an*,sacredscripturetohundredsofmillionsofMuslimsthroughouttheworld,isacomplexliteraryworkcomposedoflaws,sermons,andtheological doctrine.Thoughuniqueinitsentirety,agreatdealofmaterialconminedinitisquitereminiscentofmateriallocatedalsointheBible.Thisincludesavarietyoflaws, customs,andreligiousconceptsfoundinsimilarforminbothscriptures.Justasstriking,importantfiguresassumedbymostWesternreaderstorepresentexclusively biblicalcharacterscanbefoundthroughouttheQur'an*.SuchimportantfiguresasAdam,Noah,Abraham,Moses,Solomon,Job,JohntheBaptist,Jesus,andMary occurquitecommonly,amdmajorpersonagessuchasAbrahamandMosesarementionedhundredsoftimesintensofchapters.These"biblical"figures,however, tendtoassumesomewhatdifferentcharactersandrolesintheQur'an*,thoughtheywouldbeeasilyrecognizabletoanyonefamiliarwiththeBible. TheaffinitybetweentheQur'an*andtheBiblewascleartoJews,Christians,andMuslimssincetheverybeginningoftheProphetMuhammad's*religiousmissionin theearlyseventhcentury.Attemptstoexplainorreconcilethedifferenceshavebeenofferedfromthisperiodonwardandcontinuetobesuggestedtothisday.Jews andChristians,whoconsiderbiblicalscrip

26

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turemoreancientandprecedentialtoqur'anic*scripture,havetendedtoassumeanIslamic''borrowing"ofbiblicalmaterial.Thesuppositionofborrowing,ofcourse, deniestheviabilityoftrueIslamicrevelation.DiscrepanciesbetweenthetwotextshavethereforebeenattributedtomistakesonthepartofMuslims,whowerenot ableornotwillingtoborroworlearnthebiblicalmaterialaccurately.29 Muslims,ontheotherhand,andpartlyinresponsetoJewishandChristiandisdainforthesupposedinaccuracyoftheQur'an*,haveclaimedthatqur'anic*and biblicalrevelationoriginatedfromthesameheavenlyscripture.Theexistenceofparallelscanthereforebeexplainedsimplybythefactthattheybothderivefromthe sameoriginalrevelation.Accordingtothisview,however,itistheQur'an*,nottheBible,whichrepresentstheonlytrulyaccuraterecordofGod'swilltohumanity. DifferencesbetweenthetwoscriptureshavethereforetendedtobeexplainedasresultingfromJewishandChristiandistortionoftheBible.Onereasonforthe presumeddistortion,knownmostcommonlyastahrif*inArabic,wastoeliminatetheonceextantpropheciesofthecomingoftheProphetMuhammad*andthe ascendencyofIslam,bothofwhichareassumedtohavebeenprimarycomponentsoftheoriginalandtrueRevelation.30 Untilrecently,theapproachofmodernWesternOrientalistscholarshiphasnotdifferedsignificantlyfromthatofmedievalEuropeanreligiousdisputants.Christian scholarstendedtoassumeadirectborrowingfromChristiansources,whileJewishscholarsgenerallyassumedaJewishderivation.31Amajorgoalofthistypeof scholarshipwastolocatetheliterarysourceor"Urtext"ofsubsequentversions,ascholarlyquestwhichisfarlesspopularinmodernapproachestoliteraryresearch.32 ModernperspectivesonoralityliteracyrelationshipsandliterarytheoryhavenowsubstantiallyenhancedourabilitytounderstandthetextualityofIslamicreligious literature.33WearefarbetterequippedtodaytoaccountforthestrikingaffinitybetweenBiblicistandIslamictextsthanthegreatOrientalistscholarsofthenineteenth andearlytwentiethcenturies.Buttextualanalysisofthissortisfarmoremeaningfulifconductedwithanunderstandingofthecontext,thehistoricalandcultural environmentsinwhichthepeoplereferringtothetextsinteracted. Social,mercantile,andculturalexchangebetweenthevariousreligiouscommunitiesofpreIslamicArabiahasalreadybeendiscussed.Thistypeofinteraction continuedthroughouttheIslamicateworldaftertheIslamicconquestsaswell.ThroughoutthefirstandthebeginningofthesecondIslamiccenturies,Muslimswerenot preventedfromseekingouttraditionsandlegendsfromJewsandChristians.34Infact,theywereencouragedtolearntraditionsaboutthebiblicalandextrabiblical preIslamicprophets,thoughtheywereapparentlyforbiddentostudyandcopyJewishorChristianscriptureorlearntheirreligiouspractices.35Onereasonforthis approachwasthatearly

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MuslimsseemtohavehaddifficultymakingsenseofsignificantportionsoftheirnewrevelationfollowingthedeathofMuhammad*. TheQur'an*oftenmakes referencetostoriesandlegendsofbiblicalcharacters,forexample,withoutactuallyprovidingthenarrativesinthetext.Itassumesinhomileticalfashionthatthelistener isalreadyfamiliarwiththebroadtopicsbeingdiscussed.Thedetailsorlessonsofthenarrativesarepresumedtohavethenbeenprovidedindiscussionsubsequentto hearingtherecitationofthetext.SomeofthesecommentsineditedformbecamethecontentsofexegeticalliteratureontheQur'an*,whichbegantoevolveshortly afterthedeathoftheProphetMuhammad*.37Itisimmediatelyevidentfromreadingsamplesofqur'anic*exegesisthattheircontentsandstyleoftenparallelsourcesto whomBiblicistlorewasfamiliar.SomeareextremelyclosetoknownJewishandChristianextrabiblicallegends. SuchprodigiousearlytraditionistsasAbu*Hurayra(d.58A.H./678C.E.38andIbn'Abbas*(d.68/687)wereknowntobefamiliarwiththeHebrewBibleorto collecttraditionsfromJewsandChristians.39ButMuslimswouldsoonstrivetorelyonlyuponwhattheyrecognizedastheirownscholarshipandlore.Duringthe periodwhenMuslimrulersattainedtheirstatusasthemightiestworldpowersoftheirdayunderthegreatAbbasidCaliphateinBaghdad,religiousscholars('ulama*') begantoforbidthetransmissionoftraditionsderivingfromforeignsources.40Itwasduringthisperiod,beginninginthelaterhalfoftheeighthcenturyC.E.,that traditionsconsidereduntrustworthywereexcludedfromthecompilationsofIslamicloreandlegalliteraturethatwerebeingcollectedatthetime.Althoughthis developmentcorrespondschronologicallywiththeperiodinwhichthemajoritypopulationofeasternIslamdomhadbecomeMuslim,antiJewishorantiChristian sentimentappearsnottohavebeenthedrivingforcebehindit.41Itseemstobeconnected,rather,withagrowingsenseofIslamicprideandconcernforanintegral identityandstandardizationofpracticeamongwhathadbecomeanincreasinglydiverseethnicMuslimpopulation. ThehistoricalcomplexitiesresultinginagreaterconsolidationofIslamthroughtheinstitutionalizationofIslamiclaw(shari'a*)isasubjectthatisbeyondthescopeof thisstudy.IdigressbrieflynonethelessonlyinordertocommentupontheprobablereasonsforlimitingBiblicisttraditionsaftertheendoftheeighthcentury.Duringthe periodwhenthepopulationlivingundertheeasterncaliphatehadbecomeincreasinglyMuslim,religiousleaderswereconsolidatingandestablishingacommunal Islamicframeworkfordailylife.Priortothistimegreaterlenienceinpracticewasthecustom,partlybecausedailypracticewasbasedonalooserbaseofArabian(as opposedtoIslamic)culturalnorms,andpartlybecauseIslamicreligiousideologywasstillintheprocessofdevelopment.Bythelateeighthcentury,caliphalsociety assumedamorefullyIslamicdemographiccharacteratthesametimethatthosewhohad

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emigratedawayfromahomogeneousArabianculturalenvironmentfeltlessboundbythenormsoftheirArabculturalheritage.Duringthistime,theregrewagreater interestamongthereligiousleadershipinreestablishingahomogeneouswayoflifebasedonthepristinepracticeoftheyoungMuslimcommunityofMedinaunderthe leadershipofMuhammad*.42 InordertopromotegreaterreligioculturalhomogeneityamongMuslims,hugenumbersofwhomwereconvertsorwerechildrenorgrandchildrenofconverts,the demandgrewamongthepioustoestablishawayoflifebasedupontheveryactsoftheProphetorthoseactsapprovedbyhim.BecauseMuhammad*wasGod'slast andgreatestprophet,Muhammad*wasbecomingacceptedbythistimeashavingbeendivinelyprotectedfromerror.43ThesunnaoftheProphetbecamethenorm uponwhichreligious(whichincludedmanysocietal)activitieswerederived.Itspowerlayinthefactthatitssource(GodandHisProphet)waspurelyIslamicthefact thattheactualpracticeittaughtwasderivedlargelyfrompreIslamicArabcustombecameincreasinglyirrelevant.Materialrecognizablydistinctfromthisbase, includingmuchofthepreviouslysoughtafterBiblicistlore,wasthenconsideredforeignandunacceptableforinclusionintothecorpusofauthoritativeliterature evolvingunderthetutelageofthereligiousleadership.44 TheconcernforeliminatingforeignreligioculturallorereflectedthegrowingprideofanempirebecomingincreasinglyMuslimthroughthevoluntaryconversionofits subjectpeoples.Islamcametobeseenasfirstrulingoverandthensupersedingallotherreligiouscommunities.45Bythetimetheissueofforeignlorehadbecomea concern,however,manytraditionsderivedfromforeignsourcesinthepreIslamicperiodorcollectedduringthefirstcenturyandmoreofIslamhadalreadyevolved intoaformthatwouldbeadmissibletothedevelopingcanonoftradition.SomematerialderivingfromBiblicistandpreIslamicpaganenvironmentshadbecomeso wellintegratedintoIslamiclorethattheywereincludedinthemostrespectedcollectionsandcitedfreelyinauthoritativeexegesisoftheQur'an*.

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Chapter2 TheNatureoftheLiterature
IslamicInterpretiveLiterature Islamicexegesisiscommonlycalledtafsir*,awordwhichhastakenonthetechnicaldefinitionofexternalorexotericexegesisoftheQur'an*.1Qur'anic*exegesis representsavastgenreofIslamicreligiousliterature.Fromtheearliestdays,piousMuslimssoughttoestablishtheactualhistoricaloccasionsduringwhich Muhammad*receivedthemanybitsandpiecesofrevelationthatwereassembledintotheQur'an*.Theseeffortswereoccasionallycollectedandcommittedto writing.Theseexplanationsnaturallyexpoundeduponwhy,aswellaswhenandwheretherevelationsweregiven.Laterscholarsmadecompilationsoflegalistic interpretationsofqur'anic*passages.Somecomposedtheologicaltractsconnectedtothequr'anic*revelation,andothersevenwrotegrammarsandrhetoricalworks basedonthestructureandstyleofqur'anic*discourse.Allthemajorreligiousmovementsproducedtheirownspecificapproachestoqur'anic*exegesis,andno religiousscholarwaseverconsiderednoteworthywithoutathoroughknowledgeoftheQur'an*anditsinterpretation. OthergenresofIslamicliteraturewhichdonotfallintothestrictcategoryofexegesisfrequentlycontainqur'anic*interpretationsaswell.Religioustracts,forexample, regularlybasetheirconclusionsonpremisesderivedfromparticularunderstandingsofscripture.AndIslamichistoriographytendstotreatitssubjectmatterwith specialregardtothequr'anic*worldview.TheIslamichistoriestreatingtheperiodbeforeMuhammad's*birth,forexample,takethequr'anic*viewofthepreIslamic worldcarefullyintoaccount.ButsincetheQur'an's*ownstatementsconcerningpreIslamichistoryarenotalwaysconsistent,thevarioushistoricalworkshavehadto engageinqur'anic*interpretationthroughtheirownaccountoftheunfoldingofhistory. SeveraldifferentcategoriesofIslamicinterpretiveliteraturetakeuptheaccountofAbrahamandIshmael.Onetypeisindeedthetafsir*orformalexegesisofthe Qur'an*,whichusuallyprovidescommentsinalinearfashion

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accordingtotheorderofscripturalchapterandverse.Formalqur'anic*exegesistendstotreatAbrahamandIshmaelwherevertheyappearwithinthecontextofthe Qur'an*.AsecondcategoryofexegeticalliteraturetreatingthesecharactersconsistsoftheIslamichistoriographicalworks(ta'rikh*),whichtreattheancientpre IslamicprophetsamongwhomIslamhasnumberedAbrahamandIshmael.AthirdisthecollectionsofpopularhagiographicliteratureknownasQisas*alanbiya'*, the"TalesoftheProphets."Thesearecompendiaofstoriesandlegendsthatshedlightonthelivesandactivitiesoffiguresfromavarietyofancienttraditionswho cametobeknownasprophetsinIslam.AfourthtypeofliteratureinwhichinterpretivematerialtreatingAbrahamandIshmaelcanbefoundistheHadith*or Prophetictradition,themostauthoritativecategoryofreligiousliteratureasidefromtheQur'an*itself. TheProphetictraditionreferstocollectionsofeyewitnessreportsrelatingactionsoftheProphetMuhammad*orstatementsattributedtohim.Eachindividualunitof narratedinformationcollectedintothesecompendiaisreferredtoasahadith*(report),thesamenameusedforthegenreasawhole.Thetermhadith*,whichwill henceforthbereferedtoas"report"or"tradition,"isusedtodesignateanyprimaryunitofIslamictraditionliterature,whetherornotMuhammad*isthesubjectofthe unitofinformation.2MostauthoritativehistoriesandQur'an*commentariesarecomposedofunitsofinformationintheformofthesereportsaswell.Eventhe collectionsofpopularliterature(theStoriesoftheProphets)tendtobeorganizedaccordingtotheclassicformofhadith*reportsorbystringsofreportslinked togethertoformalongernarrativeunit.Areportmightconsistofananecdoteorstory,ormaysimplyrepresentacommentorstatement,themostvaluedofwhichcan betracedtotheProphetMuhammad*himself. Everyproperhadith*reportismadeupoftwoparts:thestoryormessage(matn)anditsrecordofauthentication(isnad*).Theactualcontentofareportiswithout valueunlessarecordofthosewhorelayeditfromitsorigintoitsfinaltellingisattachedtoit.A"sound"report,onethatisuniversallyrespectedbyIslamictradition, hasarecordofauthenticationthatcanbetracedbackuninterruptedlytoitssourcebyrespectedtransmittersoftraditionwholivedinpropergeographicaland chronologicalproximitysuchthattheycouldhavepassedtheinformationtooneanother.3Becauseahadith*reportisanarrationthathasbeenpassedonthroughthe generations,itfunctionsasaspecificallyIslamictypeofthegeneralphenomenonknownasa"tradition,"agenerictermreferringtotheoraltransmissionofknowledge. Whileatraditionisgenerallyconsideredtobeaunitofknowledge,information,opinionorcustomwhichispasseddownbywordofmouth,italsoreferstounitsof informationwhichwereeventuallyreducedtowriting,andevenincludesmaterialcomposedinwrittenformbutlocatedwithinacollectionconsideredtobeaworkof tradition.TheIslamicinterpretiveliteratureexaminedinthis

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studyismadeupalmostentirelyofhadith*reports,mostofwhichareassumedtohavebeentransmittedorallybuteventuallyreducedtowriting.Thestatus accordedtoeachunitbyIslamictraditionvarieswidely.4 NarrativeTraditionsandIsraeliteTales MuslimwritersoccasionallyrefertocertainnarrativetraditionstreatingpreIslamicbiblicalandextrabiblicalcharactersasIsraeliteTales(Isra'iliyyat*).Thistermis bestdefinedas"ofIsraeliteorigin,"andreferstonarrativecommentsorstoriesconsideredbyMuslimauthoritiestobeofJewishorigin,broughtintothecorpusof IslamicliteraturebyJewishconvertsorMuslimswhoheardthestoriesdirectlyfromJews.5Asmentionedinthepreviouschapter,earlyMuslimswerenotdiscouraged fromturningtoJewish(andChristian)sourcesinordertolearntheirtraditionsandlegendsaboutthebiblicalmotifsandstoriesfoundintheQur'an*.6 Infact,however,thestoriesorlegendsthatarespecificallydesignatedbymedievalMuslimscholarsasIsraeliteTalescannotbefoundinJewishliteratureatleastnot astheyarefoundinIslamicsources.CertainmotifsandconceptsparallelthoseinJewishsources,butastorydeemedbyIslamasanIsraeliteTaleisactually,aswe shallsee,auniqueandauthenticallyIslamictale.ItmayhaveoriginatedamongJews,ormayhavecomefromChristianswhoalsousedlegendsbasedonbiblical narratives.AlthoughthemotifsorplotoftheIsraeliteTalesmayparallelJewishorChristianlegendsinmanyrespects,theydonotgenerallytypifythem.Weshall discussbelowtheprocessofchangemanyappeartohaveundergoneduringtheirevolutionintotherealmoftheIslamictale. BytheninthcenturyC.E.,MuslimscholarshadcometodistrustandeventuallyrejecttheIsraeliteTales.7Theywererejectedostensiblybecausetheywerenot consideredtobesoundtraditions,butthetermeventuallycametobeusedtocondemnnarrativetraditionsthatwerenotconsideredauthenticorappropriatetoIslam byvirtueoftheircontent(matn)aswellastheirrecordofauthentication(isnad*).DisapprovalvoicedbythecriticswasbasedontheviewthattheIsraeliteTales weretraditionsthathadbeendistortedbyJewsbecauseoftheirjealousyofthepowerandpoliticalhegemonyoftheMuslims.8LabellingcertaintraditionsasIsraelite Taleseventuallycametobeasimplewayofdiscountingtheirworth.ToclaimthatatraditionwasanIsraeliteTaleevenbecameawayofdisposingofcertainkindsof materialnotinaccordwiththeviewpointoftheauthor.9 Despitethenegativelabelappliedtothesereportsandtheirrejectionfromthecollectionsof"sound"traditions,thousandsoflegendsandstoriesaboutbiblical characterscanbefoundinthemostrespectedmedievalreli

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giousliterature.ManyappeartohaveallthebasicqualitiesoftheIsraeliteTaleswithouthavingbeenexcludedfromthemajorworks.Inpointoffact,mostofthe narrativelegendstreatingAbrahamandIshmaelinmedievalIslamicliteraturecouldproperlybeconsideredIsraeliteTalesonthebasisoftheirformandcontent, althoughtheyarenotsolabelledbecauseofthederogatoryimplicationsoftheterm.ForalegendtobedeemedanIsraeliteTalenecessarilybrandeditasbeing unacceptablebecauseunIslamic.SinceaccordingtotheIslamicviewAbrahamwasneitheraJewnoraChristianbutratheraMuslim,10themanyimportantlegends providingextraqur'anic*informationabouthimhadtobeconsideredauthenticinpurelyIslamicterms.Eliminatingallthelegendswouldhaveeliminatedbasic informationaboutAbrahamandotherqur'anic*figureswhoservedassymbolsuponwhichimportantreligiousideologyandpracticewerebased.Thepowerofthe storiesandtheirendearmentamongthepeoplewouldhaverenderedthetaskvirtuallyimpossibleaswellasundesirable.ButIslamhadto"own"itslegendsaboutthe legendaryreligiousfigures.TopositaforeignoriginforitslegendswouldhavebeentantamounttoadmittingaforeignoriginforIslamitself.Onlythosestories, therefore,thatappearedtocontradictIslamicdogmawerelabelledandoutlawedasIsraeliteTales.11Thevastmajority,whichwereinkeepingwithbasicIslamic sensibilities,werenotaffected. CondemnationofatraditionasanIsraeliteTale,then,wasappliedonlytotheobviouslyinadmissibleforeigntraditionswithrootsinBiblicistlegendsfoundwithinthe broadcategoryIhavedefinedasnarrativeexegesis.ThemoreorlessacceptablematerialofthistypecanstillbefoundthroughoutIslamictraditionliterature.Itmakes upthebulkofthepopularhagiographiesandcanbefoundofteninhistories,Qur'an*commentaries,andeveninthecanonicalProphetictradition.Onlythose traditionsthathavebeenconsideredinappropriatetoIslamicdoctrinearebrandedasIsraeliteTales.Asidefromtheissueofdogma,however,thereisnoconsistent differenceinstructureorcontentbetweenanarrativelabelledasanIsraeliteTaleandmostotherIslamicnarrativesaboutcharactersfoundintheQur'an*andthe Bible.Itwasnotthepoorqualityoftheirrecordsofauthenticationthatrenderedtheminadmissible,butrathertheirinappropriatecontent.12 Therawmaterialofthisstudyconsistsofhundredsofexamplesofexegeticalnarrativehadith*reportstreatingAbrahamandIshmael.Thereportsservesinglyorare strungtogetherintolongernarrativestoprovideinformationnotfoundinqur'anic*referencestothesecharacters.Whetherfoundinformalqur'anic*exegesis(tafsir*) orinothertypesofIslamicliterature,theyfunctionasnarrativeexegesistotheQur'an*byinterpretationthroughthemediumofthestoryorlegend. Thehadith*reportsarerecordedinthesourcesassmallunitsofinformationthatcouldberememberedandpassedonorally.Theirrecordsof

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authenticationtendalsotolinktogetherthenamesoftheirtransmitterswiththeterminologyoforality,usingsuchconnectorsas"Soandsoreportedto me"(haddathani*)or"Soandsorelatedtous"(akhbarana*).13Yetweshallseethatintheirwrittenformamongthesources,reportsoccasionallybetraythe influenceofaredactororeditor.SinceIslamictraditionsexhibitcharacteristicsofboth"oral"and"written"literature,itwillbehelpfultoprefaceourexaminationofthe sourceswithadiscussionofthestudyoforalityandliteracy. OralCultureandOralLiterature DespitethesubstantialevidenceofwritinginnorthernandsouthernArabiapriortoIslam,literacywasuncommoninthecentralwesternregionknownastheHijaz.*14 ThepreIslamiccultureofthisareawasalmostexclusivelyoral,withthemostfamousliteratureitproducedbeingitspoetry.ThatthispreIslamicpoetryshowsallthe earmarksoforalliteraturehasbeenamplydemonstratedandneednotberepeatedhere.15TheHijaz*wasundoubtedlyhometosomeindividualswhocouldreadand presumablyevenafewwhocouldwrite,buttheseindividualswerefewandhadvirtuallynoeffectupontheoverwhelminglyoralculture. WhenJews,Christians,Zoroastrians,andmembersofotherreligiousandethnicgroupsenteredpreIslamicArabiatoliveortrade,theynaturallybroughttheir religioustraditionsandlegendswiththem.Iftheenteringcommunitiesortradinggroupswerelargeorwealthyenough,theymighthavehadcopiesoftheirreligious literaturewiththemaswell,buttheycertainlycarriedalongtheiroralloreintheirmemoriesaspartoftheirculturalheritage.16Ihavenotedinthepreviouschapterthat legendsandloreofbiblicaloriginwereindeedknowninpreIslamicArabiaalongwiththetraditionsthatthenativeArabinhabitantsconsideredtheirown.They enteredintotheregionlongbeforeJewishconvertstoIslamsuchasKa'balAhbar*andWahbb.Munabbihreportedtheversionsthatareattributedtothemin Islamicliterature.TheQur'an*isthemostcrediblewitnesstothismaterialwhenitreferstoknownstoriesandmotifswithbiblicalsettingsthatcouldnothave originatedfromindigenousArabianreligionandtradition.17 BecauseoftheoralnatureofpreIslamicArabia,neithertheindigenousnorforeignderivativeoraltraditionswerereducedtowriting.Onemightwonderwhybiblical motifsarerarelyfoundinthecollectionsofpreIslamicArabicpoetryifBiblicistlegendshadpenetratedArabialongbeforeMuhammad*.Theanswerissimplythat preIslamicpoetshadlittleinterestinBiblicistculturalthemestheywereconcernedwithotherissues.18 Asinwritingcultures,oralcultureshavetheirown,thoughoral,literature.Themostrenownedgenreoforalliteratureistheepicpoem,which

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researchinthepasthalfcenturyhascharacterizedasextremelyrichinformulaeandformulaicexpressions. Properrenditionoforalepicpoetryispossibleonlywhen thebardorrhapsodisthasmasteredthevariousformulaeofwhichitiscomprised.Hedoesnotmemorizeandreciteanoralpoemverbatim,butratherrelatesits matterthroughtheinfinitelycreativecombinationandadjustmentoforalliteraryformulaeandformulaicexpressions.Eachrenditionofthe"same"epicpoemis differentthenatureoforalliteraturethereforeremainsfluid.20Whilemostoftheclassicresearchonoralliteratureisdevotedtotheepicpoem,typesoforalfolk literaturehaveasimilarstructureofformulaiccomponents.21 Itisthenatureoforalliterature,whetherpoeticsongorproselegends,tochangeandevolveinthecourseofrepeatedtellings.Eachindividualrenditionisunique becauseitconsistsofinteractivecommunicationbetweentheperformer(thestorytellerorsingerofepicpoetry)andtheaudience.Theperformerreactstovisualand auditorycuesthatarereceivedfromtheaudience,andwillknowinglyorunconsciouslyvarytherenditionaccordingly.22Thefluidnatureoforalliteraturetherefore lendsitselftoadaptationtoitsnaturallychangingculturalenvironment.Inthecaseofourstudy,onecouldpredictthatBiblicistlegendstransplantedintoanArabian climewouldnaturallybendandevolveintonewformsastheyweretoldandretoldundertheinfluenceofnewgeographicandculturalsurroundings.Acommon exampleofthisphenomenonisthehabitofassigninganewlocustoanoldtale.23Amongoursources,wefindaclassicillustrationofthisinthesacredpreIslamic ArabiandesertspringassociatedwithanoldBiblicistlegendofasacredspringappearingsupernaturallyinthedesert.24 BiblicistlegendsencroachinguponindigenousArabianculturewouldnotnecessarilyhavefoundimmediateappealamongthenativepeopleswhodidnotsharetheir religioculturalworldviews.ButArabscertainlyheardBiblicistlegendsandwereatleastvaguelyfamiliarwiththeirheroes.TheannualfairsinpreIslamicArabia clearlyservedasoccasionsforexchanginginformationaswellasmerchandise,andweknowthatBiblicistsvisitedthemintheHijaz*toproselytizetotheindigenous inhabitants.25Theitinerantpreachersundoubtedlyfoundamorereceptiveresponsetotheirstoriesandlegendsthantoissuesoftheologyordogma,andArabsofthe Hijaz*wouldhaveheardaboutbiblicalcharactersandtaleseveniftheydidnotrelatethemthemselves.Furthermore,ArabswhoconvertedtoChristianityorJudaism broughttheirownnativetraditionswiththem,whichresultedinamixofindigenousArabandBiblicistideas.26 TheoralprocessshapedthelegendsofpreIslamicArabia.ParticularlywiththeinfluxofBiblicistimmigrantsandtheirsuccessfulintegrationintoArabiansociety, hybridtraditionsevolvedcontainingcharacteristicsofbothBiblicistandnativeArabianreligioculturalworldviews.WhenearlyMuslims

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begancollectingsomeofthesetraditionssoonafterthedeathoftheProphetMuhammad*,theywouldnothaveknowinglymadesignificantchangesinthem,and certainlywouldnothaveattemptedtomakethemup.TheevidencesuggeststhatearlyMuslimscollectedthetraditionsastheyfoundthemandtriedtomakesenseof themastheywere.ThemostconvincingtestimonyforthisisthevastnumberofvariantrenditionsofallkindsofstoriesandcommentsintheIslamiccollections.A certainrangeofdisagreement(ikhtilaf*)hasalwaysbeenacceptedinIslam.Butiftheearlycollectorswerenottruetotheirsources,troublesomeorconflicting renditionswouldsimplybediscardedormadetoconformtoasinglestandard.Instead,wenotehowoftenvariantrenditionsofthesamelegendortalearefaithfully collectedbythetraditionistsandcitedsidebyside. Variationsamongrenditionsofastorytendtobeacceptedmorefreelyinoralculturesthaninliteratecultures,wherewrittendiscoursecanbecloselyanalyzedand comparedtowhatisassumedtobethe"correct"or"accurate"text.27DuringthefirstIslamiccentury,thecultureoftheMuslimArableadershipwastransformedfrom anoraltoalargelyliterateone.28Duringthisperiod(andduringthenextcenturyaswell),piouslymotivatedMuslimscollectedhundredsofthousandsoforaltraditions ofallkindsandcommittedthemtowriting.Thisresultedinhaltingtheoralevolutionofthetraditionswithinliteratereligiousandpoliticalcirclestheveryleadership thatwouldsetthetoneforthedevelopingreligiouscivilizationofIslam.Amongthecommonfolk,however,storiesandlegendscontinuedtoevolveinoralform. WhentheMuslimsrecordedthegreatmassoforaltraditions,theyfoundnumerousvariationsofthesamematerial.Becausethevariousrecensionsoftraditions pertainingtolegalissuesservedtoreflectandoccasionallypromoteconflictinginterpretationsofthelaw,Muslimauthoritieswereforcedtodeviseamethodfor establishingwhichtraditionswerethemostauthoritative.TheproblemstheyencounteredandthesolutionstheydevisedduringtheperiodofIslamicconsolidationand standardizationhavebeenthetopicofanumberofscholarlystudies.29Itissufficienttopointoutherethatbecauselegendsandstoriestendednottoholdthesame immediateprimacyinaffairsofstateandreligionasdidthelegalreportsattributedtotheProphet,thesiftingprocesswaspracticedwithlessseverityonnarrative traditionsthanonlegalisticones.Variationsandevencompetingversionswerenotregularlyomittednorreconciledthroughtextualemendation.30Incomprehensive collectionsofnarrativetraditionsuchasalTabari's*Commentary31andhisHistory32onecanfindnumerousrenditionsofthesamestorysidebyside. Tosummarize,IsuggestthatmanyofthelegendsintheMedievalIslamicexegeticalliteraturethattreatqur'anic*materialparalleltotheBiblederivefromJewishand Christian,orthodoxorheterodoxreligioustraditions.Originatinginanoralmilieu,thelegendscontinuallychangedastheyincorporated

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motifsandideasreflectingthechangestakingplaceintheculturesinandforwhichthelegendsthemselvesevolved.Thoselegendswhichwerebroughtintothe ArabianPeninsulabyBiblicistsgraduallyacculturatedtopreIslamicArabiaastheywererepeatedlytoldandretoldinthatenvironment.Theybecamepartially ''Arabized"astheytookonsomeofthemotifsandstructuresofindigenousArabianlegend,butalsoretainedfeaturesoftheirBiblicistpastaswell. IntertextualityinTraditionLiterature Anystudyofliteraryevolutionassumesamovementfromonestatetoanother,anapproachwhichisalwaysindangerofbeggingthequestionoforiginality.Theclassic OrientalistphilologicalhistoricalstudiesofIslamictextstendedtodoexactlythatinassumingapriorithatIslam"borrowed"itsideasfromthe"original"(meaning correct)ideasorbeliefsof"JudeoChristianity."Theythensetouttotracethathistorythroughtextualanalysis.Itistruethatparallelsmayoftenbefoundbetween IslamicandBiblicistideasandtexts.Buttheexistenceofparallelsdoesnotprovedirectborrowing.Infact,thequestionistoacertainextentbesidethepoint.Modern approachestocreativityrecognizethatnocreativeactispossiblewithoutoutsideinfluence.Anyoneengagedinliterarycriticismtodayacknowledgesthatno compositionisabsolutelyoriginalandwithoutprecedent.Thereexistsnovacuuminwhichpurecreativityispossiblewithoutinfluencefrompriororcontemporary creations. Inthestudyoftext,whetherovalorwritten,influencemustbeassumed.33Atthesametime,however,inspirationmayalsobeassumedwhenexamininganycreation, whetherornotintheformofawrittentext.NotextualapproachtoIslamicnarrativesaboutbiblicalcharacterscanavoidtheproblemofdependenceandoriginality, fortheparallelswithBiblicistmaterialarestrikingandthehistoricalrealitysobering.Recentadvancesinthestudyoftexthavetaught,however,thatonecanandinfact mustacknowledgeinfluenceandinspirationatoneandthesametime.34 Themethodofstudyemployedhereassumesthebasicapproachofintertextualstudies,acknowledginginfluencefromothersourcesbuttranscendingthepositivist approachthatlimitstheinherentvalueofthetextinquestion.35Thenarrativesexaminedinthisstudyareanalyzedinrelationtoawholeseriesofothertextswhichare nottreatedassources,butratherasconstituentsofagenrewhoseconventionsitisthegoalofthisstudytoinfer.Theseconventionsincludethedevelopmentand interpretationofcharacter,plotstructureandsequence,symbols,andsoforth.Althoughsimilaritiesbetweenparticulartextswillbedulynoted,theapproachhereisto notepatternsandconventionsprovidinginformationabouttheliterarygenreinquestion.

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TheIslamiclegendsaboutAbrahamareindeedinfluencedbytheBiblicistlegendsextantinpreIslamicArabiaandearlyIslamicsociety,buttheyalsoexhibit influencesfromindigenousArabiancultureaswellasstyles,structures,andmotifsthatareuniquetoIslam.ThelegendsinIslamicsourcesarenot"borrowed,"butare ratheruniquecreationsfullyintelligibleonlywhenapriorbodyofdiscoursestories,ideas,legends,religiousdoctrine,andsoforthistakenintoconsiderationalong withcontemporaryIslamicworldviews. TheCompositeNatureofNarrativeTraditions WehavethusfarassumedarelationshipbetweenIslamiclegendsonbiblicalthemesandBiblicistlegendsbroughtintopreIslamicArabiaorextantinareasofearly Islamicatesociety.ButevenacursoryreadingoftheIslamiclegendsdemonstratessimplyfromtheircontentthattheyarenotJewishorChristian,andonlyrarelymay nearlyidenticallegendsbefoundinBiblicistsources.DespitetheevidencesuggestingthattheyareinfluencedbyBiblicistworldviews,theIslamiclegendsprovide informationandconclusionsthatfitfarbetterintoanyofanumberofIslamiccontextsthanthoseofeitherJudaismorChristianity.Aclosereadingofthetraditions revealsthatmanyappeartobecompositestorieswithremnantsofpreIslamicArabelementsaswellasIslamicandbiblicalallusions.BysubjectingtheIslamic narrativetraditionsontheAbrahamIshmaelstorytoaformcriticalmethodoftextualanalysis,itwasfoundthattheycouldbedividedintocomponentpartsthat suggestedaconsistentandlimitedchoiceoforiginsandevolutionarypaths. Theanalyticprocessconsistedofcollectingrecurringtraditionsfromabroadbutlimited(i.e.,consistentandcontrollable)sampleofmedievalsourcesanddividing themintocomponentpartsbasedontheuseofliterarymotifs,language,plot,andstyle.Thevariousrenditionswerethencompared.Byworkingwithalargesample oftraditions,patternscouldbeidentifiedwhichmightotherwisehavebeenmissed. TheresultsoftheanalysissuggestthatthevariouspartsmakinguptheAbrahamIshmaelstorycanbeidentifiedasderivinglargelyfromthreesources:communities organizedaroundbiblicalscripture,preIslamicArabianlore,orIslam.36Oncethetrendwasascertained,atheoreticalmodelwasestablishedtorepresenttheideal typicaltraitsoftraditionshavingoriginatedineachofthesecontexts.Thevariousmotifsandpartsofthelegendswerecomparedwiththeidealtypicalmodels,anda determinationwasmadeastowhethertheyfitintothemodel,andifso,where. ThefirstcategoryofidealtypesisBiblicistthatis,thosetraditionsthathadevolvedoutofabiblicallybasedreligiousmilieu.ThesecondcategorywecallArab.This referstotraditionsthathadevolvedoutofapreIslamicAra

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bianenvironmentindependentofBiblicistinfluence.ThethirdidealtypicalcategoryisIslamic,referringtomaterialreflectingIslamicworldviewsthatwouldappear independentofthefirsttwocategories. TheidealtypicalBiblicistmaterialwouldnotdeviatefromthebasicchronologyoftheBible.OriginatinginaBiblecenteredcontext,itwouldnotobviouslycontradict thebiblicaltext.ItmightparallelaspecificnarrativefoundinJewishorChristiansourcesextantpriortoIslam,andwouldcontainreligiousmotifsfoundgenerallyin JudaismorChristianity,althoughperhapsalsofoundinIslam.Biblicistmaterialwouldincludeknownbiblicalcharacters,andmightcommentuponsomeaspectofa biblicaltextoranissueraisedbythetext.Ifageographicallocuswasprovided,itwouldnotbealientobiblicalgeography.Finally,itwouldcontainmotifsthatarenot inconsistentwithavailableJewishorChristianlegends. TheidealtypicalArabtraditionmightparallelanacknowledgedpreIslamiclegend37andwouldcontainpreIslamicArabianreligiousmotifs.Itwouldincludewell attestedArabcharactersandmightcommentuponanArabiancustomorpractice.Ifageographicallocuswasprovided,itwouldbeassociatedwithapreIslamic Arabiansite.ItsvariousmotifswouldnotbeinconsistentwithArabloreandlegend. AnIslamiccomponentmightexplainacontemporaryIslamicpracticeordemonstratehowanactionormotifinthenarrativeconformswiththecustomsandritualsof Islam.ItcouldbindanactioninthelegenddirectlytoaversefromtheQur'an*orservetobringtwoormorequr'anic*referencesintodirectrelationwithoneanother withinthemediumofthenarrativelegend.TheIslamiccomponentsofthenarrativesoftenappearascommentsorbriefexplanationsaddedtothelegendsbyMuslim storytellersorpreachers.Theyaresometimesshortindependentreportslackingnarrativedialogueorsimpleeditorialremarksinsertedintothenarrativetext.The IslamiccomponentstendtobemoreformulaicinstructurethanthemoreliteraryBiblicistorArabianmaterialsbecauseoftheirtechnicalfunction,whichinallcasesis toprovideaclearIslamicconnectiontothestoryorissuebeingdiscussed.TheseIslamicconnectorsactuallyserveasthemortartobindcomponentsofthemore ancientlegendstotheQur'an*andtoIslamicpractice.TheirroleensuredthatBiblicistandArablegends,bothofwhichhadbecomeincreasinglyforeigntothe sensibilitiesofamaturingIslamduringthesecondIslamiccentury,becameislamizedandthereforeacceptabletothetradition.Asaresult,thenarrativetraditionsfound inIslamicliteratureassumeanauthenticallyIslamicformwhichisas"original"asJewishorChristiannarrativetraditions. TheMuslimexegeticalworksexaminedinthisstudyrepresentasmallsampleofthehundredsifnotthousandsofmedievalworksofthistypeavailable

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inprintededitionsandmanuscripts.Restrictingthenumberofsourcesforanalyticallyquantifiableanalysisisaformidablebutobviouslynecessarytask.The investigationisthereforelimitedtoasampleoftwentymedievalworkswhichrepresentsomeofthemajorgenresofmedievalArabicliteratureandmajorapproaches tomedievalqur'anic*exegesis.38ThesourcesexaminedarestillwidelyreadtodayandareeasilyaccessibleinprintededitionsinmostoftheMuslimworld.They representSunni*,Shi'ite,mystical,andMu'taziliteexegesisaswellasmajorlegalschoolsofIslam,thustypifyingthemostcommonandinfluentialmedievalIslamic worldviews.TheyarefairlyrepresentativeofmedievalIslamicexegesisinallitsvarietyandpermutations.39Themethodologyemployedforcesustorelatetoall sourcesequally,despitethegreaterinfluencethatcertainworkshavehaduponIslamicthinkingorcustom.Thosetraditionsthatarerepeatedmostoftenamongthe sourcesareconsideredtobethemostpopularapproachestothetopicathand.Theassembledsourcesrepresenttheirownhistoricalperiodsandnotnecessarilythe Islamicviewscurrenttoday.Infact,someopinionsfoundintheworksareclearlyatvariancewithwhatmightbeconsidered"normative"modemIslamicviews.Asa whole,thesampleofArabicsourcesrepresentsabroadspectrumofIslamicopinionontheAbrahamIshmaelstory. Bywayofconcludingtheintroductorychaptersonthenatureofthesubjectexaminedbythisworkandtheparticularapproachtotheproblememployedhere,itwill beinstructivetonotethatwhenpointingourparallelsinBiblicistnarrativeexegesis,thisstudyprovidesmoresamplesfromJewishthanChristianliterature.Agreater numberofChristianparallelsareavailableandwouldbenotedbyascholarspecializinginearlyChristiannarratives,andparticularlybyaspecialistinSyriactexts.

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PARTTWO THESYRIANPROLOGUE

Introduction
TheIslamiclegendsofAbrahambeginwithhisextraordinarybirthandchildhoodinMesopotamia.1OurstudytakesupthestoryatthetimeofAbraham'semigration2 westwardtowardSyria3andhissubsequentjourneytoEgyptandeventually,Mecca.ThisisalsothepointatwhichthecharactersofHagarandIshmaelenterthe story. ThesourcesarenotallinaccordaboutthechronologyofeventsfollowingAbraham'semigration.Mostagree,however,thatAbrahammarriesSaraheitherintheland ofhisbirthorinHaran,whereheresidesbrieflyonhiswaywestward.Whentheycontinuetheirjourneys,AbrahamandSarahareconfrontedbyatyrantorkingwho wouldpossessSarahsexuallybecauseofherstunningbeauty.ThetyrantisfoiledwiththehelpofGod,andgivesHagartoSarahasamaidservantincompensationfor hismisdeed.Sarah,itturnsout,isbarrenandcannotprovideanheirforAbraham.SheallowsAbrahamtohavesexualrelationswithHagar,whoconsequentlygives birthtoIshmael.Bythistime,AbrahamandhisfamilyarelivinginSyriaatthewellofBeersheba,whereaconflictensuesbetweenhimandthenativeinhabitants.Asa result,AbrahammoveshisfamilyawayfromBeersheba.Intheirnewabode,AbrahamandSaraharevisitedbyangelsontheirwaytodestroythepeopleofLot.4At aboutthistime,AbrahambringsHagarandIshmaeltoMecca.

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Chapter3 Abraham'sEmigration
ThelegendstreatingAbraham'semigrationmarkthetransitionfromhisearlierreligiousdevelopmenttohismaturityasleaderandprophet.Theculminationofhis spiritualjourneyisreflectedinhisphysicaljourneyfromthelandofhisbirthtothelandofSyria.1Accordingtothelegends,Abrahamdiscoversthereligioustruthof monotheismthroughaseriesofpersonalexperiencesandtrialsinthelandoftheEast,culminatinginhisoppositiontothespuriousreligionofthetyrantNimrod. Nimrodcountersbyhavinghimthrownintoafieryfurnace,whichismiraculouslycooledbyamiracleofGod.Abrahamfinallyleaveshisownlandandpeopleinorder toworshiptheoneGodandpracticehisreligionasheknowshemust.HisemigrationismentionedorassumedintheQur'an*inSuras*19:489,21:71,29:26,and 37:99,butafullpicturecanbefoundonlyintheexegeticalliterature. ContrarytomanyofthelatersegmentsoftheAbrahamIshmaelstory,thetraditionstreatingAbraham'semigrationarestrikingfortheirvariety.Theyagreeneither aboutwherehewentnorwhathedidwhenhelefthisnativeland.Some32ofthesereportshavebeencollectedfromoursources.Mostconsistofbriefnonnarrative commentsconcerningthepathofhisjourneyorthegenealogyofAbrahamandhisfamily,althoughtheyraiseasmatteringofotherissuesaswell.Sometreat Abraham'scircumcisionorvariousattributesappliedtohim,suchashiswealthandhospitalityoreventhekindoffoodheservedhisguests.Thesemiscellaneous reportsarerarelyrepeatedamongthesources,thoughsomethematicrepetitioncanbefound. OftheseventeendescriptionsoftherouteofAbraham'sjourney,forexample,mostagreethatheemigratedfromsomelandintheTigrisEuphratesrivervalley,yet threespecifyhisoriginsasbeinginKutha,*,2threenametheplaceasBabil*orBabylon,twocallitthelandofNimrod,andninefailtoprovideanynameatall.Six mentionthathestoppedinHaran.3SevenincludeastopinEgypttoaccountfortheTyrantepisode,4andonegivesJordanasthelocusfortheTyrantlegend. Schematically,then,theemigrationstoriesaredistributedasfollows:

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Route/Source Kutha*>Harran* IbnSa'd46 Babylon>Syria>Jordan>Egypt>Syria IbnSa'd467 Kutha*inBabylon>HolyLand(Harran*>Jordan>Canaan) IbnQutayba303 LandofNimrod>Syria alYa'qubi*223 >Egypt>Syria(Beersheba) alTabari*History2704 LandofNimrod>desertonwayfromYementoSyria alQummi*1:3325 Kutha*inIraq>Haran* >Egypt>Syria alTha'labi*79 >Harran*>Jordan>Syria alKisa'i*141 >Egypt>Syria IbnalAthir*102 >Syria>Egypt>HolyLand IbnKathir*History212 >Syria IbnKathir*History213(BasedonQ.21:71) Babylon> IbnKathir*History214 >Mecca IbnKathir*History213(BasedonQ.21:71&3:96) Babylon>Haran* IbnKathir*History213 >Haran*>Syna IbnKathir*History213 >Syria(E.ofJerusalem)>Tayman11>Egypt IbnKathir*History214 >alRaha*>Egypt12>Syria Mujir*alDin*3435
10 9 7 8 6

AuthorityforOpinionCitedinSources5 Ibn'Abbas* FatherofHishamb.Muhammad* Wahb (alYa'qubi*) anonymous (alQummi*) IbnIshaq* Ka'b (IbnalAthir*) (IbnKathir*) Ubayyb.Ka'b,Abu*al'Aliya*,Qatada*etc. (IbnKathir*) Ibn'Abbas* PeopleoftheBook Ka'balAhbar* PeopleoftheBook (Mujir*alDin*)

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MostofthereportsaregivenontheauthorityofearlyMuslimscholarsversedintheliteratureoftradition,thoughnotallincludeaproperrecordofauthentication.13 Noneoftheauthoritativetraditionsarerepeatedinthisseries,thoughmanyaretracedtosuchimportantauthoritiesasIbn'Abbas*,Qatada*,alSuddi*,andIbn Ishaq*.Oftheseventeentraditions,tenareauthoritative,includingtwoontheauthorityof"thePeopleoftheBook,"referringtoacknowledgedBiblicistlore.Sixare theopinionsoftheexegetes,andoneisanonymous. AllbutonereportmarkingtherouteofAbraham'semigrationfollowthethrustofthebiblicalrenditionthatultimatelybringsAbrahamtotheLandofCanaan.14The singleexceptionisgivenontheauthorityofIbn'Abbas*inwhichAbraham'semigrationculminatesinMecca.15ThisviewisbasedonQur'an*21:71:"WEDELIVEREDHIM ANDLOTTOTHELANDWHICHWEHAVEBLESSEDFORALL,"and3:96:"THEFIRSTHOUSEAPPOINTEDFORMANKINDWASTHATINBAKKA,FULLOFBLESSINGANDGUIDANCEFORALLMANKIND." Accordingtotheinterpretation,theQ.3:96versespecificallyexplainsthattheblessedland,mentionedinbothQ.21:71and3:96,isthelandofBakka,anothername forMecca.Mostexegetes,however,considerQ.21:71torefertoSyria,particularlyinlightofLot'sinclusioninthestatement.Incontrast,theIbn'Abbas*tradition assumesthatAbrahamhadnotfinishedhisemigrationuntilhecompletedthebuildingoftheKa'ba,thefinaloutcomeandultimategoalofhislifetimeoftrialsand tribulations.16 ThirteentraditionsprovideanidentityforSarah.Nonefollowthebiblicalgenealogy,althoughonespecificallystatesthatitisgivenaccordingtotheTorah.17Islamic concernwithSarah'sidentitysuggestsanattempttoeliminatethelegalproblemofincestresultingfrommarryingone'ssibling,despitethefactthattheissueisnot mentionedintheQur'an*,althoughitisraisedintheexegeticalliterature.TheproblemreflectsAbraham'sstatementinGenesis20:12whereheclaimsthatSarahishis sisterthroughacommonfatherthoughnotacommonmother. OnlyIbnKathir*18discussestheproblemopenlybynotingthatitmayhavebeenlegalinAbraham'sdayforamantomarryhissister,althoughalltheexegetesare concernedwiththeproblemofanIslamicprophetcommittingsin.DespitethebiblicalclaimthatAbrahammarriedhisownhalfsister,theypositthathemusthave actuallymarriedhisfirstcousin,apreferredmarriagepartner.19OnlytwoearlyopinionssuggestthatherrelationshiptoAbrahamwascloserthanthat.Concernforthe infallibilityoftheprophets('isma*)isthemostlikelyexplanationforthevarianceherefromthebiblicalrendition,adoctrinewhichwascurrentamongsomeShi'itesas earlyasthebeginningoftheeighthcentury.20Thisissupportedbythe"Tyrant"traditionsinthefollowingchapter,whereAbrahamhimselfexplainsinaglossthathe andSarahare"brothersinIslam."

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SARAH'SIDENTITY Identity/Source A*marriedSinSyria IbnSa'd46 Authority FatherofHisham*b.Muhammad*

S=daughterofHaran*,whoisbrotherofA WahbfromtheTorah &Nahor21 IbnQutayba31 S=daughterofKharan, A'spaternal uncle. alYa'qubi*22 S=daughterofHaran*,A'spaternal uncle.23 alTabari*History266 S=daughterofKingofHarran*. alTabari*History266 S=daughterofA'smaternaluncle alQummi*1:332 S=daughterofBethuelb.Nahorandwas A'sfirstcousin. alMas'udi*1:57 S=daughterHaran*,A'spaternaluncle. alTha'labi*79 S=daughterofthekingofHaran* alTha'labi*79
22

(alYa'qubi*) IbnIshaq* (noauthoritycited) (alQummi*) (alMas'udi*) IbnIshaq* alSuddi*

S=daughterofthekingofHarran*,named Ka'balAhbar* Haran* alKisa'i*141 S=daughterofthekingofHaran* IbnKathir*History213 S=daughterofA'spaternaluncleHaran* forwhomHarranisnamed. IbnKathir*History213 S=daughterofA'sbrotherHaran*&the sisterofLot IbnKathir*History214 *A=Abraham,S=Sarah

alSuddi* (IbnKathir*) Qutayba&Naqash*

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ThreedefinitionsofkinshipbetweenAbrahamandSarahareofferedbythesesources.AccordingtoalYa'qubi*,IbnIshaq*,andIbnKathir*,Sarahisthedaughter ofHaran,whoisAbraham'spaternaluncle(i.e.,thebrotherofTerah*).AlQummi*maintainsthatsheisthedaughterofAbraham'smaternaluncle,althoughhedoes notprovidehisname.Accordingtothisgenealogy,SarahwouldbeAbraham'sfirstcousinandaperfectlyacceptablemarriagepartner. AccordingtotheinterpretationofalSuddi*,Ka'balAhbar*,andoneanonymouscommentgivenbyalTabari*,SarahisthedaughterofthekingofHaran*and thereforeunrelatedtoAbraham.Asinthebiblicalgenealogy(Gen.11:2731),theMuslimexegetesnotedthesimilaritybetweenthenameforAbraham'sbrotherand thegeographicalentityHaran.Accordingtotheirunderstanding,Sarahwasstillthe"daughterofHaran,"althoughtheindividualofthatnamebecametransposedtothe kingofalandbythatname,thusavoidingtheproblemofkinship. AccordingtotherenditionattributedtoWahbandrepeatedbyIbnKathir*ontheauthorityofQutaybaandNaqash*,however,HaranisAbraham'sbrother(asin Gen.11:26)andSarahishisdaughter.Thissuggestioniscloserbutneverthelessstilldisagreeswiththebiblicaltext.Itisexactlythesameapproach,however,ofthe JewishrabbinicunderstandingthatHaran'sdaughterYiskaisnoneotherthanSarah.24TherabbinicinterpretationexplainsWahb'spuzzlingcommentthathefoundhis informationintheTorah.Wahbwasreferringtotherabbinicconceptof"Torah,"meaningtheentiretyofJewishlearningandlore,25asopposedto"TheTorah"or Torahscroll(sefertorah),whichrefersonlytothePentateuch.Wahb's"Torah''sourcewas,then,extrabiblicalrabbiniclore. ThewordTorahcameintoArabicandisfoundrepeatedlyintheQur'an*,butitisgenerallyunderstoodtheretorefertoHebrewScripture,excludingpostbiblical rabbinicwritings.26Wahb'sexplanationofSarah'sidentityisclosesttothebiblicalgenealogyandfollowsrabbinicloreexactly.Itislikelythathiscommentrepresents thelinkbetweenJewishtraditionandtheIslamicclaimsthatSarahwasthedaughterofAbraham'suncleHaranorthedaughteroftheKing(of)Haran.Muslim religiousscholarscouldnotcountenancethepossibilitythatAbrahamwouldhavemarriedhisownsister(accordingtoAbraham'swordstoAbimelekhinGenesis 20:12).Therabbinicunderstanding,repeatedbyWahb,isthatAbrahammarriedhisbrother'sdaughter,anacceptablesolutionaccordingtotheJewishlawsof marriageableconsanguinitybutexplicitlyforbiddenintheQur'an*(Sura*4:23).TheMuslimscholarswereabletosolvetheproblemonlybyconsideringHaran Abraham'suncleratherthanhisbrother.27 ThereportstreatingAbraham'semigrationconsistmostlyofshortandunrelatedstatements.28Thesehelpestablishacontextformoreliterarynarrativereportstobe foundfurtheralongintheAbrahamcyclewhichwillfill

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outthetersequr'anic*references.Intheprocess,thereportsprovidedhereservetocollectwidelyseparatedqur'anic*versesalludingtoAbraham'semigrationand bringthemintorelationshipwithqur'anic*accountsofAbraham'slateradventures. Qur'an*verses19:48,21:71,29:26,and37:99allrefertoAbrahamorAbrahamandLotleavingtheirnativelandforaplaceinwhichtheycanfreelyworshipGod. Manyofthetraditionsandcommentstreatingtheemigrationtiethesequr'anic*allusionstothecontinuingAbrahamcycle.Aswehavenotedabove,thenarrative contentofthedifferentstatementsisinconsistent,butatleastwithregardtoAbrahamandSarah,agoodnumberofthemexhibitthecommonconcernofsolvingthe problemoftheirconsanguinity.Thevariousstatementsinthesourcesdonotrepresentancientnarrativetraditionsthathavebeenretainedorreinterpretedastheyfit intoanewIslamiccontext.Rather,theyexhibitallthetraitsofIslamiceditorialcommentsthatbindtheensuingAbrahamIshmaelstorytotheQur'an*andplace variousqur'anic*andtraditionalsectionsofthestoryincoherentrelationtooneanother. Thereportsandexegetes'commentspertainingtotherouteofAbraham'semigrationtendtofollowthethrustofthebiblicalrendition,althoughtheyexhibitsignificant varietyregardingdetail.Thelackofconsistencydemonstratesthatnosingleinterpretationachieveddominanceandbecametheacceptedview.Thisfactimpliesthat thetraditionistsweresomewhatfamiliarwiththebiblicalaccount,butnotwellenoughacquaintedornotinterestedenoughtoworkthroughitssomewhatconfusingand ambiguousdetails.Wahb'sviewregardingSarah'sidentityoriginatedfromBiblicisttraditions,ashehimselffaithfullypointedout.NotracesofpreIslamicArab traditionsonthisthemecanbefound. MostofthereportstreatingAbraham'semigrationattempttoprovideamorethoroughaccountingofhisroutethancouldbegleanedfromthequr'anic*references. Manyareundoubtedlybasedoninformationderivedfromsourcesfamiliarwiththebiblicalstory.Theirmajorrole,asidefromprovidingdetail,istotietogetherthe Qur'an*referencestoAbrahamasayoungmanlearningaboutGod'struth29tohissubsequentexperiencesinSyria,30leadingeventuallytotheculminationofhislifein buildingtheKa'baandestablishingthemajorritualrequirementofPilgrimage,thefamousHajj*.31

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Chapter4 TheTyrant
TheIslamiclegendaboutAbraham,Sarah,andthetyrantisdominatedbysixteenreportsattributedtoAbu*Hurayra.1Ofthetotaloftwentyeighttraditions,sixteen arefullnarratives,whiletheremainderconsistofnarrativefragmentsorcommentsreferringtosomeaspectofthestory.Halfofthenarrativetraditionsaregivenonthe authorityofAbu*Hurayra,2andtheotherhalfaregivenontheauthorityofavarietyofsourceswhichwillbedetailedbelow. AparadigmaticrenditionofthelegendbasedonallthenarrativetraditionsattributedtoAbu*Hurayrafollows. 1.Abrahamtoldonlythreelies:onewhichcanbefoundinQ.37:89,3oneinQ.21:63,4andhisstatementtothetyrantwhenhetoldhimthatSarahwashissister(7/8).5 2.________________________________________________________.6 3.Thetyrant(jabbar*)orkingofatownthroughwhichAbrahampassesistoldthatAbrahamiswithabeautifulwoman(7/8).Thetyrant/kingsendsamessageto Abrahamaskingwhosheis.Abrahamtellshimthatsheishissister(7/8). 4.________________________________________________________. 5.AbrahamthenspeakswithSarahandtellshernottocontradicthim(8/8),forsheisindeedhissister"toGod"(1/8)ortheyaretheonlybelieversorMuslimson earth(6/8)orboth(1/8). 6.Sarahisbroughttothetyrantandbeginstopray(4/8),affirmingtoGodthatsheisatruebelieverandthatshehasremainedchastetoeveryoneasidefromher husband.SherequeststhatGodpreventtheinfidelfromtouchingher(3/8). 7.Thetyrant/kingreachesouttoherandisstricken(8/8)withaseizure(4/8),orhishandisstricken(1/8). 8.SarahpraystoGodtoreleasehim(1/8),orthetyrant/kingtellshertopraytoGodtoreleasehim,forhesaysthathewillnotdoitagain(3/8).

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9.AglossisinsertedhereontheauthorityofAbu*HurayrathatSarahsaid:"OGod,ifhedies,theywillsaythatIkilledhim!"(3/8). 10.Whenthetyrantisreleasedfromhisseizure,hereachesforherasecondtime(2/8),oratotalofthreeormoretimes(6/8). 11.Foiled,hecallsforhischamberlains(3/8)andsaysthathewasnotsentahumanbutratheradevil(8/8). 12.HegivesHagartoSarah(8/8). 13.SarahreturnstoAbraham(6/8),whohasbeenprayingallthistime(5/8).Whenhesensesherpresence,heasksherwhathappenedbyusingtheenigmaticword, mahyam(4/8).7 14.ShetellshimthatGodfoiledtheplotoftheinfidelandgaveherHagar(or,amaidservant)(8/8). 15.Afinalcommentisinterjectedhere,statingthatAbu*Hurayrausedtosay:"Thisisyourmother,OPeopleoftheWaterofHeaven(4/8).8 TheIslamicTyrantlegendparallelsarecurringthematicnarrativefoundthreetimesinthebookofGenesis.9Jewishnarrativetraditionprovidesasubstantialamountof commentaryonthelegend,wheremotifsnumbered5,6,7,11,12,13,and14fromtheparadigmaticAbu*Hurayraversioncanbefound.10SomeJewishversionsof thelegendcanbefoundinsuchearlysourcesasthepreIslamicBereshitRabbahandPalestinianTargum,aswellascompilationsoflegendscontemporarywithIslam suchasPirkede'RabbiEliezerandSeferHaYashar.11 TheAbu*HurayraversionfulfillsmostofthecriteriaestablishedforBiblicistmaterial.Itremainsfaithfultothebiblicalchronologyandcloselyparallelsknownpre IslamicBiblicistlegends.Referringexclusivelytobiblicalcharacters,itexpandsonthebiblicalnarrativeinthesamewayasitsJewishnarrativeexegeticalcounterparts byprovidingacontextfortheappearanceofHagarasSarah'shandmaiden(motifs12and14). Twomotifs,however,areinconsistentwithBiblicistlegends.Motif5mentionsthatnoMuslimscouldbefoundonearthasidefromAbrahamandSarah,andmotif15 affirmsthematriarchalstatusofHagarfortheArabsinapurelyArabiancontext.TheformerexplainshowSarahisAbraham's"sister"withoutbeinghisbiological sister,therebyeliminatingthetwoproblemsinherentinthelegendforIslam:thatofAbraham'sapparentincestualrelationshipwithSarah(discussedintheprevious chapter)andAbraham'sapparentlie.12Thismotif,whichisunnecessaryforthesmoothnarrationofthelegendandindeed,doesnotoccurinclassicJewishrenditions, isalateradditioninsertedintothelegendbyastorytellerorredactorandrendersitmoreacceptabletoanIslamicworldview.Thestructureofmotif15,given independentlyontheauthorityofAbu*Hurayra(likethetraditionasawhole),pointstothemotifsindependenceformanearlierstageofthelegend.It

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isactuallyametanarrativesigncommentingonthesignificanceofHagarintermsofArabgenealogy,therebyfunctioningasagloss.Althoughitparallelsthebiblical worldviewconcerningHagarasthemotherofIshmaelandthereforeaprogenitorofArabpeoples,itspecificallyassignshermatriarchalstatusasthe"motherofthe Arabs,"aspecificallyIslamicArabgenealogicalview.13 OnlytheprologueoftheAbu*Hurayraversion(motif1)remainstobediscussed.ThisintroductorystatementrepresentslaterIslamicmaterialprefacedinorderto connectQur'an*verse37:89with21:63andattachbothtothelegendofAbrahamandSarahwiththeTyrant.Thecommentcanactuallybefoundwithoutthe subsequentnarrativeineightrenditionsinalTabari*14andinIbnalAthir*15Inviewoftheforegoing,itwouldbedifficulttoassigntheoriginoftheAbu*Hurayra versionoftheTyranttraditiontoanythingbutaBiblicistmilieu.ThethreenonBiblicistmotifs(1,5,and15)representIslamicmaterialthatwasaddedtoanearlier versionofthelegendinordertoplacethecontextandcharactersfirmlyintoanacceptableIslamicframework. TheeightnarrativetraditionsoftheTyrantstorynotgivenonAbu*Hurayra'sauthoritycompriseasecondversionofthelegend.Referredtoas"Version2,"twoof thesetraditionsarefoundontheauthorityof"somescholars,"16oneeachontheauthorityofalSuddi*17Ka'balAhbar*18andAbu*Sa'id*,19andthreearegiven withoutanyrecordofauthentication(isnad*).20IbnQutaybaprovidesareportgivenontheauthorityofWahbb.Munabbih,21althoughthisrenditionisabriefeditorial narrationandnotatruenarrative.Itisnotfactoredintheparadigmaticrenditionprovidedhere. TheparadigmaticVersion2(basedoneightnarrativetraditions): 1.Abrahamonlytoldthreelies:oneinQ.37:89,oneinQ.21:63,andhisstatementtothetyrantwhenhetoldhimthatSarahwashissister(1/8). 2.Sarahisanexceptionalwomanandwouldneverdisobeyherhusband(3/8). 3.PharaohofEgypt(6/8),KingNimrod(1/8),orKingZadok(Saduq*)inJordan(1/8)isthepersonwhotakesSarahfromAbrahamafterheistoldofherbeauty (3/8).PharaohsendsamessagetoAbrahamaskingwhoSarahis.Abrahamtellshimthatsheishissister(4/8),fearingthattherulerwouldtakeherandkillhimifhe saidshewashiswife(4/8). 4.PharaohtellsAbrahamtoadornherandsendhertohim,whichhedoes(3/8). 5.AbrahamthenspeakswithSarahandtellshernottocontradicthim(2/8),forsheisindeedhissisterinreligion(5/8),ortheyaretheonlybelieversorMuslimson earth(2/8). 6.___________________________________________________________. 7.WhenPharaohreachesouttotouchher,hishandorarmisstricken(6/8).

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8.PharaohaskshertopraytoGodtoreleasehim(6/8).SheasksGodtoreleasePharaohonlyifhisclaimthathewillnotdoitagainishonest(4/8),orGodsaysthat hewillreleasehimonlyifKingZadokgiveshisentirekingdominJordantoAbraham,whichhedoes(1/8). 9.____________________________________________________________. 10.Pharaohreachesforherthreetimes(2/8). 11.Foiled,hecallsforhischamberlains(1/8)andsaysthathewasnotsentahumanbutratheradevil(1/8). 12.HegivesHagartoSarah(7/8). 13.SarahreturnstoAbraham,whohasbeenprayingallthistime(1/8).Whenhesensesherpresence,heasksherwhathappenedbyusingtheenigmaticword, mahyam(1/8).22 14.ShetellshimthatGodfoiledtheplotoftheinfidelandgaveherHagar(1/8). 15.___________________________________________________________. 16.GodraiseduptheveilthatwasbetweenAbrahamandSarahsothatAbrahamwouldbeassuredofSarah'schastityeveninthefaceofsuchatrial(2/8). Version2appearstobequitesimilartotheAbu*Hurayraversion.InadditiontofulfillingthesameBiblicistcriteria,however,mostrenditionsofVersion2providethe sameEgyptiansettingasthebiblicalaccountinGenesis12:1020,andPharaoh'switheredhandparallelsBR41:2.Asintheearlierverison,Version2satisfiesno criteriaofArabianlegendsasidefromthefactthatitsmotifsarenotinconsistentwithArabfolklore.Thisstoryappearstoholdnoimportanceforestablishingabasis forArabcustomsorpractice. Whenthetwoversionsarelinedupinparallelcolumns,theyappearasfollows: Abu*Hurayra(8Renditions) Abrahamtoldonlythreelies(7) ________________________ Tyrantorking(8) RuleristoldofS'sbeauty(7) ________________________ ________________________ AtellsSnottocontradict(8) Sarahishissister"toGod"(2)

MotifNo. 1 2 3 3 3 4 5 5

Version2(8Renditions) Abrahamtoldonlythreelies(1) Sarahexceptionalandneverdisobeys (3) Pharaoh(6/8)Nimrod(1/8)Zadok (1) RuleristoldofS'sbeauty(3) AaskedandsaysSishissister(4) RulerwouldkillAifhetoldtruth(4) AtoldtoadornSandsendher(3) AtellsSnottocontradict(2) _______________________

AaskedandsaysSishissister(7) 3

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Abu*Hurayra(8Renditions) _________________________ Theyaretheonlybelievers(7) SarahpraysforGod'shelp(4) Ruler'shandisstricken(1) Rulerstrickenwithseizure(4) SpraystoGodtoreleasehim(1) Heasksherprayerforrelease(3) ________________________ ________________________ IfhediesSwillbeblamed(3) Ruleraccostsherrepeatedly(8) Foiled,rulercallsattendant(3) Rulernotsenthumanbutdevil(8) RulergivesSarahHagar(8) SreturnstoA,whoispraying(5)

MotifNo. Version2(8Renditions) 5 5 6 7 7 8 8 8 8 9 10 11 11 12 13 Sarahishissisterinreligion(5) Theyaretheonlybelievers(2) _________________________ Ruler'shandisstricken(6) _________________________ _________________________ Heasksherprayerforrelease(6) Shedoesonconditionheishonest(4) GodreleasesonlyifAgivenkingdom (1) _________________________ Ruleraccostsherrepeatedly(2) Foiled,rulercallsattendant(1) Rulernotsenthumanbutdevil(1) RulergivesSarahHagar(7) SreturnstoA,whoispraying(1) Aaskswhathappened(mahyam)(1) GodfoiledinfidelandgaveHagar(1) _________________________ GodraisedveilsoAassured(2)

Aaskswhathappened(mahyam) 13 (4) GodfoiledinfidelandgaveHagar 14 (8) "Thisisyourmother..."(4) ________________________ 15 16

Whenallmotifsoccurringtwoorfewertimesareeliminated,twodistinctversionsemerge: Abu*Hurayra Abrahamtoldonlythreelies(7) ________________________ Tyrantorking(8) RuleristoldofS'sbeauty(7) _________________________ _________________________ AtellsSnottocontradict(8)

MotifNo. Version2 1 2 3 3 3 4 5 _________________________ Sarahexceptionalandneverdisobeys (3) Pharaoh(6) RuleristoldofS'sbeauty(3) AaskedandsaysSishissister(4) RulerwouldkillAifhetoldtruth(4) AtoldtoadornSandsendher(3) ___________________________

AaskedandsaysSishissister(7) 3

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Abu*Hurayra _______________________ Theyaretheonlybelievers(7) SarahpraysforGod'shelp(4) Rulerreachestotouchher ________________________ Rulerstrickenwithseizure(4) ________________________ IfhediesSwillbeblamed(3) Ruleraccostsherrepeatedly(8) Foiled,rulercallsattendant(3) RulergivesSarahHagar(8) SreturnstoA,whoispraying(5)

MotifNo. Version2 5 5 6 7 7 7 8 9 10 11 12 13 Sarahishissisterinreligion(5) ____________________________ ____________________________ Rulerreachestotouchher Ruler'shandisstricken(6) ____________________________ Heasksherprayerforrelease(6) Shedoesonconditionheishonest(4) ____________________________ ____________________________ ____________________________ ____________________________ RulergivesSarahHagar(7) ___________________________ ___________________________ ___________________________ ___________________________

Heasksherprayerforrelease(3) 8

Rulernotsenthumanbutdevil(8) 11

Aaskswhathappened(mahyam) 13 (4) GodfoiledinfidelandgaveHagar 14 (8) "Thisisyourmother..."(4) 15

Asmaybeobservedbynotingthenumberoftimeseachmotifisfoundinthesources(giveninparentheses),thoseoftheAbu*Hurayraversiontendtoberepeated moreconsistentlythanthoseofVersion2.Infact,wehavefoundquiteconsistentlythroughoutthisstudythatgroupsoftraditionsattributedtoasingleauthorityare moreregularthanthoseattributedtoavarietyofsourcesorgivenanonymously.TheAbu*Hurayraversionisalsomoresubstantialandincludesmoredetailsthan Version2. Version2tendstobeslightlyclosertothebiblicaltext.TheepisodetakesplaceinEgypt,asinGenesis12:10,whilenoAbu*Hurayrarenditionmentionsany geographicallocus.Secondly,AbrahamexplainshisstrangerequesttoSarahthatsheposeashissisterinVersion2,justasinGenesis12:12.TheAbu*Hurayra versionprovidesnoexplanation.Asintriguingastheirliteraryproximitytothebiblicaltext,however,isthefactthatneitherofourtwoversionsdrawsacloseparallel toanyofthepostbiblicalJewishversionsofthelegend,althoughVersion2issomewhatcloserthanAbu*Hurayra(perhapsbecauseofitscloserparallelswiththe biblicaltext). Certainmotifsfoundinthefewrenditionsnotcorrespondingtoeitherofthetwoversionsgivenabovewilloccasionallyparallelsomeaspectofa

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Jewishversion.Thus,forexample,inarenditiongivenbyalQummi*, AbrahamcarriesSarahconcealedinachest,whichparallelsBereshitRabbab40:5.

23

24

ItislikelythatVersion2originatedasanarrativelegendbasedonthewife/sisterstoryofGenesis12:1020,whiletheAbu*Hurayraversiondevelopedoriginallyin relationtothethemefoundinGenesis20:128.Inthelatterrenditionofthelegend,KingAbimelekhofGerar25istheantagonistandhasnoconnectionwithEgypt.An interestingparallelcanbefoundinalKisa'i's*renditiongivenontheauthorityofKa'balAhbar*,wheretheepisodetakesplaceinJordanandakingnamedZadok26 takesSarahtobehiswife.SimilardataarealsogivenbyIbnQutaybaontheauthorityofWahbb.Munabbih,whereaCoptictyrantnamedSaduf*27triestotake SarahfromAbraham.NeitherKa'bnorWahbareconsideredreliabletransmittersoftradition,28butAbu*Hurayrais.29IftheAbu*Hurayraversiondidindeedenter intoIslamthroughAbu*Hurayra,30hemusthavereceivedthematerialfromBiblicistsources,31whichmayhaveomittedthesettingofthestoryandtheidentityofthe antagonistinordertoeliminatetheconflictbetweenthebiblicalrenditionsofGenesis12:1020and20:128. ItappearsclearthattheTyrantlegendevolvedoutofaBiblicistmilieu,sinceitsatisfiesmostofthecriteriaforBiblicistmaterialbutexhibitsalmostnoinfluenceofpre IslamicArabtraditions.OnlyAbu*Hurayra'sinsertthattheArabpeopleare"thePeopleoftheWaterofHeaven"suggestsanArabcomponent.Neitherversionof thelegendprovidesasacredhistoricaljustificationforanyArabcustomorpractice.Ontheotherhand,theAbu*Hurayraversionincludescommentsthatwere undoubtedlyaddedafterthetraditionhadenteredtheIslamicworld.Theintroductorymotif(1)ofthe"threelies"bindsthelegendtotwovaguelyrelatedQur'an* verses.Furthermore,Abu*Hurayra'sattributionof"PeopleoftheWaterofHeaven"toHagardatesthatmotifasIslamic.TheevidenceforthiscanbefoundinArabic genealogies,whichappeartoconnecttheNorthernArabsandthetribeofMuhammad*toHagarandIshmaelonlyinlatethatis,Islamictexts.32PreIslamic paganArabgenealogiesappeartohavenoawarenessorconcernfortheconnection,whichprobablyevolvedonlyaftertheQur'an*madesuchastrongcasefor AbrahambeingthefirstMuslim.33Version2,meanwhile,hasremainedintacteventotheextentthatitdoesnotcontainIslamicadditions. BothversionsweremostlikelylearnedfromBiblicistsourcesafterthebeginningofIslam,withouttheirhavingabsorbedsignificantpreIslamicArabmotifs.Infact, thereappearstobenoreasonwhypreIslamicArabswouldbeinterestedinalegendinwhichforeigncharactersactedoutastrangestorythattookplaceinadistant land.Asidefromthegenealogicalconnection(whichwehavenotedisprobablyanIslamicdevelopment),theTyrantlegendwouldholdlittleinteresttoArabsuntilthe Qur'an*andIslamopeneduptheworldofbiblicallegendsandtraditionsfortheArabpeople.AsGlickhas

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pointedout,ideasdonotcrossculturalboundariesunlesstheyarecongruentwiththedominantmodesofthoughtoftherecipientculture. ForBiblicistlegendsto havebeenabsorbedintononBiblicistpreIslamicArabianculture,theymusteitherhaveexhibitedenoughinherentcongruenceormusthaveevolvedsufficientlyso thattheyeventuallydid.Weshallattempttodemonstratebelowthatsomelegendsdidindeed.gothroughenoughofatransformationtodojustthat,whileothers remainedeffectivelyincongruentuntilthebeginningofIslam.TherevelationoftheQur'an*withitsmanyallusionsandreferencestobiblicalstoriesandthemesquickly placedmanyofthesepreviouslyincongruentlegendswithinarecognizedframeworkwhichmadethemintelligible,renderingtheiracceptancereasonable. Itisnotwithinthescopeofthisstudyand,indeed,virtuallyimpossibletodetailtheprocessoftransitionthelegendunderwentuponleavingitsBiblicistsources.35Itis sufficienttodemonstratethatitoriginatesfromabiblicallyorientedtraditionandisderivativeneitherofthecultureorreligionsofpreIslamicArabianorofthereligious civilizationofIslam. Thelogicalquestionthatmustberaisedatthisjunctureis,whyisthisclearlyforeignlegendfoundinimportantreligiousandhistoricalworksofIslam,particularlyin lightofthefactthatitsstoryisnotspecificallymentionedorevendirectlyalludedtointheQur'an*?WeposittworeasonswhythelegendwasbroughtintotheIslamic corpus,bothofwhichsatisfyIslamicinterests.Tobeginwith,oncethegenealogicalconnectionwithHagarwasestablishedintheIslamicperiod,theAbu*Hurayra versionbecameanauthoritativevehicleforestablishingtheoriginofthematriarchofthenorthernArabs.Thesecondreasonisthatthestorywassimplyagoodsource formuchneededinformationaboutAbraham,thefirstMuslim.36Itbecameanaturalexegeticalnarrative(midrash),fillingthegapswithinqur'anic*referencesto Abraham'semigration(hijra)andsubsequentadventures.ItsassociationwiththeQur'an*wasnaturalbecauseofthequr'anic*referencestoAbrahamandIshmael, althoughtheconnectionwasreinforcedintheAbu*Hurayraversionwiththemotifofthethreelies.Thelegendsuppliedgenealogicalinformationevenwithoutthe Islamicadditions,37althoughtheAbu*Hurayraversionagainprovidedastrongercontextwithitsglossregardingthe"PeopleoftheWaterofHeaven."Itismostlikely becauseofitssuccessinplacingaBiblicistlegendintoarecognizableframeworkforIslamthattherenditionattributedtoAbu*Hurayrabecamethedominanttradition amongthesources.

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Chapter5 TheBirthofIshmael
TheBibleassignsspecialsignificancetothebirthofIshmael.AlthoughIshmaelandhisprogenywillnotremainwithinthecovenantboundinheritanceofAbraham throughIsaac,heneverthelessreceivesGod'sblessing:
AndtheangeloftheLordsaidtoher,'Iwillgreatlyincreaseyouroffspring,andtheyshallbetoomanytocount.'AndtheangeloftheLordsaidtoherfurther,'Behold,youare withchildandshallbearasonyoushallcallhimIshmael(i.e.'Godheeds'),fortheLordhaspaidheedtoyoursuffering.Heshallbeawildassofamanhishandagainst everyone,andeveryone'shandagainsthim.Heshalldwellalongsideofallhiskinsmen.'(Genesis16:1012). AsforIshmael,Ihaveheededyou.Iherebyblesshim.Iwillmakehimfertileandexceedinglynumerous.Heshallbethefatheroftwelvechieftains,andIwillmakeofhimagreat nation.(Genesis17:20)

LaterJewishtraditionfollowsthebiblicalleadinassigningsignificancetohisbirth,butbythetimetheearliestextantanthologiesofthismaterialwerecommittedto writing,therabbishadassociatedIshmaelwithenemiesoftheJews.ItisapparentfromthegeneralcosmologicalthrustofGenesisthatIshmael,likeEsauinthe followinggeneration,representedneighboringpeopleshavingoccasionalbutongoingrelationshipswiththeIsraelites.Thebiblicalprophecyislessastatementof reproach(asitisunderstoodbytherabbis)thanitisadescriptionofaparticularpeople'swayoflifeunderstoodbythebiblicalworldviewtohavederivedfrom Ishmael.Nevertheless,evenearlyrabbiniclegendarytextssuchasBR45:9understandGenesis16:10ftobewordsofrebuke.1. IncontrasttotheBibleandthecollectionsofJewishnarrativeexegesis,theIslamicsourcesrarelyassignspecialsignificancetothebirthofIshmael.2

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ReferencestohisbirthtendtobemadeinpassingandareoftenconnectedtothestoryoftheTyrant, achronologywhichisbasicallyinkeepingwiththatofthe Bible.4ThemostcommonIslamicversionoftheTyrantstory,however,theAbu*Hurayraversion,doesnotevenmentionthebirthofIshmael.Theappended statementofAbu*HurayraaboutHagarbeingthemotherofthe''peopleofthewaterofheaven"isclearlyareferencetoherstatusasmatriarchoftheArabs,butit doesnotreferspecificallytoIshmaelinanysense.MostreferencestoIshmael'sbirtharegivenattheendoftheTyrantnarrativeswhicharenotattributedtoAbu* Hurayra.OthersareconnectedtoAbraham'semigration.5Wefindonlyonerepeatedtradition6andnonethatexhibitthespecificqualitiesofearlierJewish,Christian, orpreIslamicArabtraditions.MostreferencesconsistofasimplecommentbytheexegeteprovidingachronologyforIshmael'sbirthwithinthesequenceofthefull Abrahamstory. IbnSa'd7mentionsIshmael'sbirthafterhisbriefrenditionoftheTyranttraditiongiven"ontheauthorityofmorethanonescholar":8"...[TheTyrant]calledforHagar, whowashismosttrustedservant.HegavehertoSarahandgaveherclothing.ThenSarahgavehertoAbraham,whohadsexualintercoursewithher.Shegavebirth toIshmael,whowastheeldestofhischildren.HisnamewasAshmuwil*,butitwaschangedinArabic[toIsma'il*]." ThisrenditioncallsnospecialattentiontoIshmael'sbirth.ThefactofIshmaelbeingtheoldestsonfollowsthebiblicalaccount,andAshmuwil*mayhavebeen understood(incorrectly)09tobetheHebrewnamecorrespondingwiththeArabicIsma'il*.InIbnSa'd'srendition,SarahoffersHagartoAbrahamimmediatelyafter receivingherasahandmaid.Accordingtothebiblicalstory,SarahdidnotofferHagartoAbrahamuntillongaftertheirreturnfromEgypt.10 IbnQutaybaattachesabriefcommentofAbu*Muhammad*toWahb'srenditionoftheTyrantstory:11"intheTorah,SarahpairedupAbrahamwithHagarsaying: 'Godhaspreventedmefromhavingchildren.Goinuntomyhandmaid.Perhapswewillbeconsoledwithachildthroughher"AsAbu*Muhammad*said,this renditiondoesindeedparallelthebiblicalaccountbyprovidingasimilarlogictothatinGenesis16:2:"AndSarahsaidtoAbraham,'Look,theLordhaskeptmefrom bearing.ConsortwithmymaidperhapsIshallbebuiltupwithachildthroughher.''12 AlYa'qubi*includesnoTyrantstoryinhishistorybutreferstothebattleofthekingsofGenesis14initsplace.13Wethenread:
GodgreatlyincreasedAbraham'swealth.Abrahamsaid:'Lord,whatwillIdowithmywealthwithoutason?'14SoGodprovidedhimwitharevelation[saying]:'Iwillincreaseyour progenysuchthattheywillequalthenumberofthestars.'15SarahhadamaidservantnamedHagar.ShegavehertoAbrahamandhehadintercoursewithher.Shebecame pregnantandgavebirthtoIshmael.Abrahamwas86yearsoldatthattime.

Page41 Godsaid:'Iwillincreaseyourprogenyandwillgivethemsuchdominionthroughouttimethatnoonewillknowtheirnumber.' WhenHagargavebirth,Sarahbecamejealousand said:'Sendherandherchildawayfromme!'HesentherandIshmaelawayandbroughtthemtoMecca...."

16

ALYa'qubi*attachestheprophecyofGenesis15:5and16:10directlytoIshmael.ThelatterverseisclearlyappliedtoIshmaelinthebiblicaltext,but15:5is understoodinJewishtraditiontoapplytoIsaac.17DespitethefactthatalYa'qubi's*narrativeisuniquewithinourpoolofsources,itisclearlyinformedbythebiblical versionofthestory. AlTabari*relatesatraditionontheauthorityofIbnIshaq*:18"Hagarwasafemaleslaveofspecialmien.SarahgavehertoAbrahamsaying:'Iviewherasapure woman,sotakeher.PerhapsGodwillbestowasonuponyoufromher,'forSarahhadgrownoldwithoutbearingchildren.AbrahamhadinvokedGodtogivehima piousson,buthisprayerwasdelayeduntilAbrahamhadgrownoldandSarahhadbecomebarren.Thereupon,AbrahamhadrelationswithHagar,andsheborehim Ishmael." AlMas'udi*simplywrites:"IshmaelwasborntoAbrahamwhenhewas86or87yearsoldandsomesay,90yearsold.HewasbornofHagar,Sarah'sslavegirl."19 AlTha'labi*appendsthesametraditionfoundinalTabari*totheTyrantstory:"Theysay:Hagarwasafemaleslaveofspecialmien.SarahgavehertoAbraham saying:'Iviewherasapurewoman,sotakeher.PerhapsGodwillbestowasonuponyoufromher,'forSarahhadgrownoldwithoutbearingchildren.SoAbraham hadintercoursewithHagarandshegavebirthtoIshmael."20 AlTabarsi's*briefreferencetoIshmael'sbirthisgivenontheauthorityofalSadiq*:21"AbrahamsettledintheSyrianDesert,andwhenIshmaelwasborntohimfrom hagar,Sarahbecameworriedandgrievedbecauseshecouldnothaveachild...."22 AlKisa'i's*account23occursafterarenditionoftheTyrantlegendattributedtoKa'b:"Itwassaid:Thekinghadadaughterofextremegoodnessandbeautynamed Hagar.HegavehertoSarah.ThenGabrielcametoAbrahamandgavehimthegoodnewsthatGodwouldprovidehimwithachildthroughSarah,fromwhomwould bebornmanyprophetsandthroughHagarasonthroughwhomwouldappearaprophetbythenameofMuhammad*,thesealoftheprophets.SowhenSarahhad grownoldandhadnotprovidedason,shegavehermaidservantHagartoAbraham.PerhapsGodwouldbestowasonuponhimfromher.SoAbrahamhad intercoursewithherandshebecamepregnant.WhenshegavebirthtoIshmael,hisfaceshonelikethemoonwiththelightofourprophetMuhammad*,24

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Thisrenditionprovidesa"doubleprophecy"regardingIshmaelandIsaacthatparallelsthatofGenesis17:1921(alsoreferringtobothsons).InalKisa'i's*account, however,themeaningofthepropheciesareessentiallytheoppositeofthebiblicalrendition,withIshmaelratherthanIsaacreceivingthedominantblessing.25 IbnalAthir's*referencefollowsachapterheadingentitled:"TheStoryoftheBirthofIshmaelandHisTransfertoMecca":26"Itissaid:Hagarwasafemaleslaveof specialmien.SarahgavehertoAbrahamsaying:'Takeher.PerhapsGodwillbestowasonuponyoufromher',forSarahhadgrownoldwithoutbearingchildren.So AbrahamhadintercoursewithHagarandshegavebirthtoIshmael.Forthisreason,theProphetsaid:'WhenyouconquerEgypt,makeitspeopleyourconcern,for theyhaveprotection(dhimma)27andrelationshipthatis,theoffspringofHagar'" ThemostinterestingrenditionofthebirthofIshmaelisfoundinIbnKathir*28undertheheading,"TheBirthofIshmaelfromHagar":29

ThePeopleoftheBooksay: AbrahamrequestedasoundprogenyfromGod,andGodgavehimgoodnewsabouthavingdescendents.AfterAbrahamhadbeenintheHolyLand30fortwentyyears,31Sarah saidtoAbraham,"Godhasforbiddenmefromhavingachild.Goinuntomymaidservant32perhapsGodwillprovideyouwithasonthroughher." Whenshegavehertohim,hehadsexualrelationswithherandshebecamepregnant.Whenshebecamepregnanthersoulwasexaltedandshebecameproudandarroganttoher mistress,33soSarahbecamejealousofher.SarahcomplainedtoAbraham,whosaidtoher,"Dowithherasyoudesire."34Hagarwasfrightenedandfled.Shestoppedataspring. Anangelsaidtoher,"Donotfear,forGodwilldogoodforthisboythatyouarecarrying."Hecommandedhertoreturnandannouncedtoherthatshewouldgivebirthtoaboy whomshewouldnameIshmael.Hewouldbeawildman.Hishandwouldbeovereveryone,andthehandofeveryonewouldbeagainsthim.35Hisbrethrenwouldruleoverallthe lands.36ThenshethankedGod. [Thisprophecyisappropriateforhisoffspring,Muhammad*,forhewastheonethroughwhomtheArabsruled.Theyruledallofthelandsthroughouttheeastandwest.God bestoweduponthemusefulknowledgeandvirtuousactswhichwerenotgiventoanyofthepeoplesbeforethem.Thisisbecauseofthehonoroftheirmessengeraboveallofthe othermessengers,theblessingofhismission,thegoodfortuneofhisrevelation,theperfectionofthatwhichhebrought,andtheuniversalityofhismissiontothepeopleofthe earth.]

Page43 WhenHagarreturned,shegavebirthtoIshmaelwhenAbrahamwas86yearsold,thirteenyearsbeforethebirthofIsaac. WhenIshmaelwasborn,Godgavearevelationto AbrahaminforminghimoftheimpendingbirthofIsaacfromSarah.Hefelltohiskneesinprayerand[God]saidtohim,"Irespondedtoyou38withIshmael39andblessedhimand madehimextremelygreatandveryluckytwelve40greatsonswillbeborntohimandIwillmakehimtheheadofagreatpeople." [Thisisalsotheprophecyregardingthisgreat[Islamic]nation,41andthesetwelvegreatsonsarethetwelvegreatrightlyguidedcaliphs,aboutwhomtheprophecyisgiveninthe reportof'AbdalMalikb.'UmayrontheauthorityofJabir*b.SamrafromtheProphet,whosaid:"Therewillbetwelvecommanders."Thenhe['AbdalMalik]said,"Ididnot understandoneword,soIaskedmyfather,whosaid,"AllofthemarefromamongtheQuraysh.''42 AlBukhari*andMuslimincludedintheirstandardcollectionsofPropheticTradition:43'Accordingtooneaccount,"Thatdecreeisstillinforce",andaccordingtoavariant,"That decreeisstillnotableuntiltwelvecaliphswillallbefromamongtheQuraysh".'TheseincludethefourMasters(ala'immaalarba'a):Abu*Bakr,'Umar,'Uthman*,and'Ali*,44 andtheyalsoinclude'Umarb.'Abdal'Aziz*,45andsomeofthe'Abbasids*.46Theintentoftheaccountisnotthatthetwelvecaliphsbeinchronologicalorder,butsimplythat theywillexist. NeitheristheintentthatthetwelveImams*arethoseinwhomtheRafida*47believe,thefirstofthembeing'Ali*b.Abi*Talib*andthelastofthembeingtheawaitedoneinthe cisternofSamarra*hebeingMuhammad*b.alHasan*al'Askari*accordingtotheirclaims.Ofthose,therewerenonemorebeneficialthan'Ali*andhissonHasan*b.'Ali* whentheyleftthefightingandsurrenderedtheruletoMu'awiya*,48extinguishedthefireofrevolt(fitna),andcalmedthefightingbetweentheMuslims.Thoseremaining49from thegroupofsupportershadnoauthorityoverthe[Islamic]nationconcerninganymatter. AsforbelievingintheonewhoisinthecaveofSamarra*,thatisfoolishnessintheirheadsandmadnessintheirsouls.Thereisnotruthtoit,andnosubstanceorevidence.]
37

ThistraditionofIbnKathir's*givenontheauthorityofthePeopleoftheBookparallelsthebiblicalstorymorecloselythananyoftheothertraditionsandistheonly instancewhereHagarisgivensomeresponsibilityforSarah'sjealously,asinGenesis16:4.ItfaithfullyfollowsthebiblicalchronologywhereHagarfleesfromSarahin Genesis16:6andcomestoawell,onlytoreturnafterreceivingtheblessingandinstructionsofanangelshegivesbirthto

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Ishmaeluponherreturn.Abrahamthenreceivesthe"doubleprophecy"regardingIsaacandIshmael,justasinGenesis17:lff.

50

Itappearsasiftheeditorialremark,"Hisbrethrenwillruleoveralltheland,"hasbeeninsertedintothistraditionimmediatelyaftertheprophecyregardingIshmael's birthinordertoexplainitsmeaninginIslamicterms.TheprecedingsentencesareparallelwiththebiblicalprophecyofGenesis16:12nearlywordforword,butthe biblicalmeaningisclearlyinappropriateforIslam.Thedifficultyissolvedbytheslightchangeof"hishandabove"(yaduhuala...)fromtheHebrew"hishand against"(yadoba...).Evenso,anadditionallineisinsertedintotheprophecytoleavenodoubtastoitspropermeaning.TheinsertoccurredbeforeIbnKathir*, whoiscarefultoseparatehiscommentsfromthetraditionshecites,51explainsthemeaningoftheprophecywithhiscommentsinthefollowingparagraph. IbnKathir*citesauthoritativetraditionswithinhiscommentaryinsupportofhismainstreamSunni*politicalandreligiousviews.Hefeelstheneedtotakeissuewith thepowerfulTwelverShi'iteclaimofthetwelveImams*derivingfromtheblessingofIshmael,afarmoresymmetricanswerthanhisowntothequestionofwhoare thetwelve"sons"referredtointheblessing.52 AmongtentraditionstreatingIshmael'sbirth,onlythreeattachaprophecytotheevent.Atfirstsightitappearsoddthatsolittleismadeofthebiblicalprophecy regardingthebirthoftheArabpatriarch.TheBibleitselfprovidesaninvaluablesourcefortheenhancementofIshmael'spersonalitywithinIslam.Whythendidsofew commentatorsusesuchavaluabletool?ThemostlikelyansweristhatfewornoBiblicisttraditionswereavailablethattookuptheissueofprophecyconnectedwith Ishmael'sbirthinapositivelight.Aswehaveseenabove,thelargecompendiumofJewishtraditionhadlittlepositivetosayaboutthecharacterofIshmael,and ChristianityagreeswiththebiblicalviewtheIshmaelwasrejectedforthecovenantinfavorofhisyoungerbrotherIsaac. Althoughlesslikely,thelackofqur'anic*referencetoprophecyconnectedwithIshmaelmayhavealsoinfluencedtheuseoftraditions.53Muslimexegeteshesitatedto relatereportsthatmightbeperceivedascontradictingtheplainmeaningoftheQur'an*,anditslackofreferencetoIshmaelitepropheciesmayhavepreventedtheir inclusion.TheexegeteswhodidrelatesuchtraditionsarealYa'qubi*,alKisa'i*,andIbnKathir*.Thefirstdidnotadoptthepracticeofcarefulanalysisofrecordsof authenticationfoundinalTabari*andmanyotherhistorians54andincludesmaterialconsideredsuspectbyothers.AlKisa'i's*andIbnKathir's*traditionswere attributedtononauthoritativetransmitterswhotendedtofollowthebiblicalrenditionsclosely.55NoneoftheprophecytraditionsarefoundinQur'an*commentaries, butratherappearinthehistoriesorcollectionsofpopularhagiographicliterature,whichtendtobemorelenientaboutincludingpossiblysuspecttraditionsandtheir sources.56

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Acarefulexaminationofthequr'anic*referencestoIshmaelrevealsthatverylittleisactuallysaidabouthim.OfthetwelvetimesIshmael'snameisgiveninthe Qur'an*,onlyQ.19:545providesspecificinformationabouthischaracter.InQ.2:125,GodcommandsIshmaelalongwithAbrahamtopurify(tahbara*)theKa'ba forthosewhowoulduseitasaplaceofprayer.57InQ.2:127,IshmaelassistsAbrahaminraisingthefoundationsoftheKa'ba.Thepeculiarsyntaxofthelatter referencealludestoIshmael'sinclusiononlyasanafterthought.AsweshallseeinChapter11below,someexegetesassumed,despiteIshmael'sexplicitpresencein thequr'anic*text,thatAbrahamraisedthefoundationsevenwithouthisson'sassistance.BoththeseversesandtheircontextscenteronthecharacterofAbraham. Ishmaelismostdefinitelyasecondarycharacter. Inthenineversesenumeratedbelow,Ishmaelismentionedalongwithalistofotherprophets.Hisnameappearstobeincludedonlybecausehetoowasconsidereda prophet.Nospecificinformationisofferedthatmightlendinsightintothequr'anic*conceptionofhischaracter.InQ.2:133,IshmaelisincludedalongwithAbraham andIsaacasapuremonotheist.InQ.2:136,IshmaelissaidtohavereceivedrevelationalongwithAbraham,Isaac,Jacob,thetribes[ofIsrael],MosesandJesus.In Q.2:140,Ishmael,alongwithAbraham,Isaac,andJacob,isconsideredapureMuslimorindigenouspreIslamicmonotheist(hanif*)ratherthanaJeworaChristian. AccordingtoQ.4:163,IshmaelistohavereceivedrevelationalongwithNoah,Abraham,Isaac,Jacob,thetribes,Jesus,Job,Jonah,Aaron,Solomon,andDavid. IshmaelisincludedwithElisha,Jonah,andLotinQ.6:87asbeingpreferredbyGodaboveHisothercreatures.InQ.14:39,Abrahamgivesaprayerofthanksgiving saying:PRAISEBETOGODWHOHASGIVENME,INMYOLDAGE,ISHMAELANDISAAC!InQ.21:85,Ishmael,Idris58andDhu*alKifl59aresingledoutasbeingsteadfast.Andin Q.38:48,Ishmael,Elisha(Alyasa*')andDhu*alKiflaredescribedasbeing"chosen." TheonlyplaceintheQur'an*whereIshmaelismentionedaloneisinSura*19(Maryam),verses545:MAKEMENTIONINTHESCRIPTUREOFISHMAEL.HEWASTRUETOHIS PROMISE.ANDHEWASAMESSENGER,APROPHET.HEENJOINEDWORSHIPANDALMSGIVINGUPONHISPEOPLEANDWASACCEPTABLEINTHESIGHTOFHISLORD.Surprisingly,thereisextremely littleexegesisontheseverses.OnemightassumethatthisQur'an*locuswouldserveasanidealplacetobringmanydiversereportstobearonthecharacterandthe historyofthefirstArabprophetandtheprogenitorofthenorthernArabs.60Butherewefindanextremescarcityoftraditionalmaterial.Mostlikely,thisisduetothe simplelackofreportsavailablethatwouldpaintIshmaelinafavorablelight.BythesixthcenturyC.E.,JewishexegesishadalreadylongconsideredIshmaelanenemy oftheJewsandcontainedfewtraditionsthatwouldsupplypositiveinformation.61PreIslamicArabiantraditionshadvirtuallynothingtosayaboutIshmael,sincewe seenoArabianmaterialabouthimamongtheexegetes.62

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Nevertheless,onenarrativetraditionrespondingtoSura*19:54...FORHEWASTRUETOHISPROMISE...repeatsitselfinanumberofdifferentforms amongoursources.AlTabari*63explainsthatIshmaelwouldneverlieorsubstituteconcerningapromisehemadebecausehewasamanofhisword.Hecitesa tradition"...ontheauthorityofSahlb.'UqaylthatIshmaelpromisedamantomeethimata[certain]place.Hecame,butthemanforgot.Ishmaelremainedthere andstayedallnightuntilthemancamethenextday.Hesaid:'Youdidnotleave?'Ishmaelsaid:'No.'Hesaid:'ButIforgot!'Hereplied:'Iwouldnotleaveuntilyou came.'Thus,hewastrueandsincere(sadiq*)." AlQummi*64picksupthesametraditioninshortenedformbutidentifieshisIshmaelasdifferentfromAbraham'sson:"Hemadeapromise,andhewaitedforhis friendforayear.ThatwasIshmaelb.Ezekiel."65AlQummi*pointsoutthatthislegendspecificallydoesnotrefertotheIshmaeloftheQur'an*verse(therefore,not theprophet)buttoanotherextraordinarypersonofthesamename,Ishmael. AlZamakhshari*givesthetraditionontheauthorityofIbn'Abbas*:"Hepromisedafriendthathewouldwaitforhimina[certain]place,andhewaitedforhimfor oneyear."AlZamakhshari*understandsthistorefertoIshmael,sonofAbraham,andconnectsIshmael'straitofbeingtruetohispromisetohiscommentin37:102: IFGODWILLS,YOUWILLFINDMEMOSTPATIENTANDENDURING.Ishmaelhereis"promising"tobepatientandenduring,eveninthefaceofhisownsacrificeatthehandsofhis father.66 TheShi'itealTabarsi*67likeanumberofotherexegetes,considersIshmaeltohavebeentheprophettotheJurhumtribewhichhadadoptedhim:
Ibn'Abbas*saidthathemadeanappointment(wa'ada)withaman.Hewaitedforhimina[certain]place.Themanforgot,buthewaitedforhimforayearuntilthemancame. ThatwastransmittedfromAbu*'Abdallah*.ButMuqatil*saidthathewaitedforhimforthreedays.ItissaidthatIshmaelsonofAbrahamdiedbeforehisfatherAbraham,and thatthat[person]isIshmaelsonofEzekiel,whomGodsenttohispeople.Theytoreofftheskinofhisfaceandscalp.ButGodpreferredhimbecauseofhisdesirefortheir torment?68HeaskedforpardonandGodwaspleasedwithhismerit.HeentrustedthematterofhispeopletoGodforHisforgivenessorpunishment.Intheend,anangelofhis Lordcametohimandgavehimgreetings,saying:"Ihaveseenwhatwasdonetoyou.Godcommandedmetoobeyyou,sotellmewhatyoudesire."Ishmaelsaid,"Letmebean examplelikeHusayn*."OurcompanionstransmittedthisontheauthorityofAbu*'Abdallah*.

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AlTabarsi*pointsouttheconflictofopinionoverwhichIshmaelisthesubjectofthistradition.TheShi'itecoloringisobviousfromIshmaelb.Ezekiel'sdesiretodie asamartyrlikeHusayn*.69 IbnKathir*quotesalTabari*:70"...Sahlb.'UqaylrelatedthattheprophetIshmaelpromisedamanthathewouldmeethimatacertainplace.Hecame,buttheman forgot.Ishmaelremainedthereandslepttherethatnightuntilthemancamethenextday.Hesaid:'Youdidnotleavefromhere?'Ishmaelreplied:'No.'Themansaid: 'ButIforgot.'Ishmaelreplied:'IwouldnotleaveuntilyoucameForthatreason,HEWASTRUETOHISPROMISE(Q.19:54).Sufyan*alThawri*said:'Iheard thathestayedinthatplaceandlookedaroundforhimuntilhecame:IbnShawdhabsaid:'Iheardthathedecidedtomakethatplacehishome.'" IbnKathir*continueswithaninterestingtraditiontoldontheauthorityof'Abdallah*b.Abi*alHamsa*'thatequatesthebehaviorofMuhammad*withthelegendary patienceofIshmael:"IhadsomethingoftheProphet'sandIpromisedthatIwouldbringittoacertainplace.Iforgotfortwodays,butIbroughtittohimonthethird day.Hewasstillinthatplaceandsaidtome:'Olad,youmadeithardformehere.ForthreedaysIwaitedforyou!'" ThereisclearlysomeconfusionregardingthistraditionandthecharacterofIshmael,sonofAbraham,ingeneral.Itisprobablethatthelegendreferringtohispatience didnotoriginallyrefertoourIshmael,sonofAbraham,butwasassignedtohimbecauseofthelackoftraditionalinformationpaintinghiminapositivelightavailableto theearlyMuslims,theoriginalIshmaelb.Ezekielhavingbeenlargelyforgotten. Inconclusion,wenotethatthequr'anic*Ishmaelisavagueandcloudyfigure.71Allweknowabouthimisthatheisanapostleandaprophet,andthatheisconnected withbothbiblicalandnonbiblicalprophets,butespeciallywithAbraham.Hekeepshispromise.Heisareligiousmanwhoreceiveddivinerevelationandurgedhis peopletodopiousdeeds.WeknownothingmorefromtheQur'an*andlittlemorefromthetraditionsattachedtoQ.19:54f.Infact,weshallobservebelowthatthe traditionsthatdoprovideinformationabouttheIslamicIshmaeltendtoderivefromlegendsandstoriesconcerningAbraham.HadIshmaelnotbeenassociatedwith AbrahamintheQur'an*andthereforeinIslamicnarrativeexegesis,hischaracterwouldhavedevelopedevenless.

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Chapter6 Beersheba
TheBeershebastoryisaminortalethatparallelsthestoryofGenesis21:2531andoccursonlyfivetimesinoursources.Becauseithasnodirectconnectiontoany qur'anic*reference,itisnotplayedoutintheQur'an*commentariesandoccursinonlyhalfofthehistoriesorstorycollectionsthatcoverAbraham'sadventuresin Syria.1Fourrenditionsconsistoffullnarratives.IbnSa'dgivesanotherintheformofasimplereference:2"AbrahamreturnedtoSyriaandstayedatSaba',alandinthe vicinityofJerusalem3andPalestine.Therehedugawellandbuiltaplaceofprayer(masjid).Butsomeoftheinhabitantswrongedhimsohewithdrewfromthemand settledinaplacebetweenRamleandJerusalem." ThenarrativerenditionsofalTabari*,alTha'labi*,andIbnalAthir*areidenticalinallessentials.ThatofMujir*alDin*followsthesameplotbutaddsmoredetail. Noneoftherenditionsareattributedtoanytraditionistorcarryachainofauthorities(isnad*). Accordingtothelegend,AbrahamsettlesinalSaba',whichisinthelandofPalestine.Hedigsawellthere,buildsaplaceofprayer,andfindsthewaterofthewellis goodandpure.ButthepeopleofalSaba'wronghiminsomeunspecifiedmanner,soheleavesthemandmovestoQitorQat,alsoinPalestine. AssoonasAbrahamdeparts,thewaterofthewelldriesup.TheresidentsofalSaba'pursuehimandrepentoftheirwrong,askinghimtoreturnandlivewiththem again,butAbrahamrefusesandnotesthathewillnotreturntoaplacefromwhichhewasexpelled.Thepeoplethencomplainthatthewellhasgonedry.Abraham thereupontakessevengoatsandgivesthemtothepeople,explainingthatwhenthesevengoatsarebroughttothewell,plentyoffreshwaterwillappearforthemand everyonewillbeabletouseit.Buttheymustnotallowanymenstruatingwomantodrawnearorladlewaterfromthewell. ThepeopledoasAbrahaminstructsthem,andabundantwaterappearswhenthegoatsarebroughnear.Thesystemworkswelluntilamenstruating

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womanladlesfromitordrinksfromit.Asaresult,thewaterrecedesorbecomesstill,asitremainstothisday. TheMujir*alDin*versionsuppliesadditionalinformation:AbrahamcomestotheSaba'valley(wadi*saba')whenheisstillayoungmanwithnoproperty.Ashe growsolder,hispropertyandlivestockincreaseuntilthepeopleoftheareacomplainthathislargeflocksandpossessionsarecausingharmtothem.Finally,theyask himtomoveaway.4AfterAbrahamleaves,someoftheyoungermenofthetownurgetheotherstotakehalfofhiswealthfromhimbyforcesincehegrewwealthyat thetownspeople'sexpense.WhentheyovertakeAbrahamandmakethisclaimhereplies:"Opeople,youarecorrect.IcametoyouwhenIwasbutayouth,and todayIhavebecomeanoldman.Returntomemyyouthandtakewhateveryoudesirefrommywealth:'Withthat,hedefeatedtheminargumentandtheylethimgo.5 AllthefullrenditionsprovideanetymologyforthenamealSaba',whereAbrahamresided,althoughthisisneverexplicitlyspelledout.Saba'istheArabicwordfor thenumeralseven,whichisthespecialnumberofgoatsthatAbrahamgavetothepeopleofthatplace.6TheArabicnameofthatplaceisthereforebi'r saba'(Beersheba),the"WellofSeven".Noeditorialcommentexplicitlypointsouttheconnection,althoughtheetymologyisclearfromthespecificnumberofanimals giventothepeopleofalSaba'.7ThestorydepictsAbrahamasadeeplyreligiousmanwho,likethecharacterdepictedinGenesis,establishesplacesofworship whereverhesettlesandisfairandgeneroustohisneighbors.Italsowarnsoftheconsequencesofwomeninan"impure"state(atthetimeofmenses)drawingwater fromawell. TheBeershebalegendsatisfiesmanycriteriaofBiblicistlegends.Itremainswithinthebasicbiblicalchronologyandhasageographicallocusthatisconnectedtoa biblicalsite.Allthenamedcharactersarebiblical.TheentirestoryisentirelyconsistentwithJewishlegend,butappearstosatisfyfewcriteriaofArablegendsandhas noconnectiontoArabianreligiouspracticenortoanyArabiansite.8OnlytheexpulsionoftheAbrahamtribefromtheoasismayreflectanomadicBedouinpractice,9 althoughtheissuesofmensesandpure/impurestatescanbefoundbothwithinArabMuslimandIsraeliteJewishtraditionaswellasothers.NoIslamiceditorial commentscanbefoundinourfiverenditions.Forallintentsandpurposes,itappearsthattheBeershebalegendoriginatedinaBiblicistmilieuandwastakenintoIslam withonlyminorvariationstoreflectanArabenvironment. DespiteitsaffinitywiththeformandcontentofBiblicistlegends,however,theIslamiclegenddoesnotfollowanyknownpreIslamicJewishorChristianlegendthatis availabletous,althoughitsmotifsarenotforeigntoBiblicistmaterial.10ItstraysfarenoughfromtheGenesisversionstosuggestarelationshipthatisremovedfrom ourrecensionoftheBible.

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TheIslamiclegenddoesinfactprovideanalternativetotheofficialetymologyforBeershebagiveninthebiblicaltextofGenesis21:2234.Theofficialbiblical etymologybasesthesecondcomponentoftheHebrewnamebe'ersheva'(Beersheba)ontherootmeaningtomakeanoathorswear(shb').11Themeaningofthe namewouldthereforebe"thewellofoath,"theoathreferredtobeingthecovenantswornbetweenAbrahamandAbimelekhinGenesis21:31.Asimilarstory providingthesameetymologyforBeershebaistoldfurtheroninGenesis26:2633,whereanoathisswornbetweenIsaacandAbimelekh.12 AsecondetymologyforBeersheba'snameisprovidedthoughnotofficiallyrecognizedinthebiblicalAbrahamstoryofGenesis21(itdoesnotoccurintheIsaac versionofthetaleinGenesis26).Accordingtothisexplanation,thewordsheva'inGenesis21:32f(shava'initspausalform)isderivedfromthenumberofanimals AbrahamgivesAbimelekhasalegalsignaturetothepacttheymade.TherootforthewordseveninHebrewisidenticaltotherootformakinganoath(shb'),and someSemiticphilologistshavederivedthelattermeaningfromthenumberseven.13WithouttheeditorialglossofGenesis21:31,thenamebe'ersheva'wouldbe easilyunderstoodfromthecontextofthebiblicalpassagetomean"thewelloftheseven,"referringtothesymbolicnumberofsheepAbrahamgaveAbimelekhas witnesstotheiragreement.This,infact,mayhavebeentheoriginalsignificanceofthename,whichwassupersededbyalater"official"etymologyinordertodistance theholysiteofAbraham'ssojournsfromanyconnectionwithmagicorperhapspolytheistmeaning.Thelastbitofevidenceinfavorofthisinterpretationistheword sheva'inHebrew,whichisattestedintheHebrewBibleonlyinthemeaningof"seven"neveras''oath",whichisfoundonlyintheformshvu'ah.14 IncontrasttomostIslamiclegendsthatappeartohaveevolvedfromBiblicistexegeticalnarratives,theIslamicBeershebastorymayhaveevolveddirectlyoutofa tellingoftheGenesis21version.Asthebiblicalstorywastakeninoralformfartherandfartherawayfromitsoriginallocusinthemindsofgenerationsofemigrantsor travelingtraders,itwouldhavepassedthroughaseriesoftransformationsthatcouldresultinthehybridversionwefindinoursources.Ithasnoconnection,for example,withthebiblicalAbimelekh,Philistines,oranypettyrulerorkingforthatmatter.ItportraysonlyanonymouslocalinhabitantsasAbraham'santagonists. Thereispresumablynoreasonforthebiblicalnamestocompletelyfalloutunlesstheywereforgotten.15 Ofgreatersignificance,theIslamiclegendknowsnothingoftheofficialbiblicaletymologyforBeersheba.Wehavenotedthatitdoes,however,providethealternative etymologybasedonthesevengoatsAbrahamgivestothepeopletorestorethewateroftheirwell.ThereasonforitsvariantetymologyonBeershebaisthatthe "official"biblicalexplanationmadenosenseforan

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Arabicspeakingpeople.TheHebrewmeaningoftherootshb'formakinganoathdoesnotoccurinArabic. ThebasicmeaningoftheHebrewshb',however, isacommonSemiticwordforsevenfoundinbothlanguages.WhenthelegendcameintoanArabicspeakingenvironmentwithoutacloseconnectionwiththe HebrewBible,theofficialbiblicaletymologywouldmakenosense.InanArabicspeakingworld,therootshb'(orinArabic,sb')wouldhavenoconnectionto swearinganoath,butonlytothenumberseven.Theofficialbiblicaletymologythereforedroppedout,andthealternativeetymologybecametheonlyexplanationfor thenameBeersheba.17 TheBeershebastoryaddsnoessentialdatatoIslam,althoughitdoesprovideinformationsupportingthehonestyandrighteousnessofAbraham(equallyofinterestto JudaismandChristianity).ByvirtueofAbraham'srighteousness,thelegendsupportsthejusticeofhisbeingthepatriarchforthemonotheisticreligions.Italso establisheshisperfectedsenseoffairnessandduty,whichwillbecomeimportantinthefaceofthesubsequentconflictbetweenSarahandHagar.Yetdespitethese contributions,itisunnecessaryfortheremainderoftheAbrahamIshmaelstoryandinfactsuppliesnocriticalinformationregardingtheunfoldingstoryofAbraham, Ishmael,andtheMeccansanctuary.Thisandthefactthatithasnorelationtoanyqur'anic*textarethemostplausiblereasonswhyitwasnotutilizedbymore sources.

16

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Chapter7 TheAngelsVisit
TheIslamiclegendoftheangels'visittoAbrahamontheirwaytodestroythepeoplewithwhomLotlivedisgenerallyfoundinrelationtoQur'an*11:6974and 51:2430,bothofwhichparallelthebiblicaltextofGenesis18:116.1Therelevantsectionsofthetwomajorqur'anic*renditionsfollow:
Qur'an*11:6974:
OURMESSENGERSCAMETOABRAHAMWITHGOODNEWS.THEYSAID:"PEACE!"HEANSWERED:"PEACE!"ANDDIDNOTDELAYINBRINGINGAROASTEDCALF.BUTWHENHESAWTHATTHEIR HANDSDIDNOTGOTOWARDIT[TOEAT]HEBECAMEMISTRUSTFULOFTHEMINFEAR.THEYSAID:"DONOTFEAR,FORWEHAVEBEENSENTTOTHEPEOPLEOFLOT:'HISWIFEWASSTANDING [THERE]ANDSHELAUGHED.BUTWEGAVEHERTHEANNOUNCEMENTOFISAAC,ANDAFTERISAAC,JACOB.SHESAID:"ALASFORME.SHALLIGIVEBIRTH,BEINGANOLDWOMAN?ANDTHIS, MYHUSBANDHEREISANOLDMAN!THATISASTRANGETHINGINDEED!"THEYSAID:''DOYOUWONDERATGOD'SDECREE?GOD'SGRACEANDBLESSINGSAREUPONYOU,ONOBLEPEOPLE(AHL ALBAYT).HEISINDEEDTHEPRAISEWORTHYANDGLORIFIED."

Qur'an*51:2430:
HAVEYOUHEARDTHESTORYOFTHEHONOREDGUESTSOFABRAHAM?THEYCAMETOHIMANDSAID:"PEACE!"ANDHEANSWERED:"PEACE!"ASTRANGEPEOPLE.THENHETURNEDQUICKLY TOHISWIFE(AHLIHI)ANDBROUGHTAFATTEDCALF.HESETITBEFORETHEMANDSAID:"WILLYOUNOTEAT?"BUTHEWASAPPREHENSIVEOFTHEMINFEAR.THEYSAID:"FEARNOT'.'AND THEYANNOUNCEDTHEGOODNEWSOFAKNOWLEDGEABLESON* ).THENHISWIFECAMEFORWARDWITHACRY.SHESTRUCKHERFOREHEADANDSAID:"ABARRENOLDWOMAN?!" THEYSAID:"THATISWHATYOURLORDHASSAID,ANDHEISMOSTWISEANDKNOWLEDGEABLE:'ABRAHAMSAID:"SOWHATISYOURBUSINESS,OMESSENGERS?"THEYSAID:"WEHAVEBEEN 2 SENTTOASINFULPEOPLE...."

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BothofthesewidelyseparatedpassagesoftheQur'an*refertothesameepisode:thevisitofagroupofmessengers toAbrahamontheirwaytodestroythecities andpeopleofLot.4AsidefromannouncingthebirthofasontoAbrahamandSarah,thenarrativecontainsnoparticularlyusefulinformationregardingtheAbraham Ishmaelstory.ItisincludedinoursamplebecauseofitslocationwithintheAbraham/Ishmaelsequence. Fiveofthehistoriesandfolkliteraturecollectionsprovideadefinitechronologyfortheangels'visit,althoughallagreethatitoccurredsometimeduringAbraham's sojournsinSyria.5AlTabari*,alMas'udi*,andalTha'labi*placeitbeforethetransferofIshmaelandHagartoMecca.AlYa'qubi*andalKisa'i*placeit afterward.6Infact,thereisnoreasonfortheepisodetonecessarilyoccurbeforeorafterthemovetoMeccasinceitisessentiallyunrelatedtotheIshmaelstory.Al Kisa'i*forexample,nevermentionsanyinteractionorevenmeetingbetweenIshmaelandIsaac.Itisthereforecompletelylogicalforthevisitoftheangelstohave takenplaceafterAbrahamhadtakenHagarandtheirsontoMecca.AccordingtoalTha'labi*,ontheotherhand,thenaturalcompetitionbetweenthehalfbrothers IshmaelandIsaacbroughtaboutSarah'sjealousytowardHagar.7ThiscouldonlyhaveoccurredafterIsaac'sbirth,whichwasannouncedbythevisitingangels.Itwas thereforenecessaryforalTha'labi*toplacetheangels'visitbeforethetransfertoMecca. Theepisodeoftheangels'visittoAbrahampresentsauniquesituationwithinoursequenceofstoriesbecauseitservestoexplainanarrativethatisfirmlyandclearly establishedinboththebiblicalandqur'anic*revelations.8InalYa'qubi's*rendition,weread:
WhentheactsofdevianceofthepeopleofLotincreased,Godsentangelstodestroythem.TheydescendedtoAbrahamwhowasveryhospitabletoguests.Whentheystayed withhim,heservedthemaroastedcalf,butwhenhesawthattheydidnoteathedisapproved.Theydisclosedwhotheyweretohimandsaid,"WEAREMESSENGERSOFYOURLORD (Q.11:81)forthedestructionofthepeopleofthiscity"meaningSodom,thecityinwhichlivedthepeopleofLot. Abrahamsaidtothem,"BUTLOTISTHERE!"THEYANSWERED,"WEKNOWVERYWELLABOUTWHOISTHERE.WEWILLMOSTCERTAINLYRESCUEHIMANDHISFAMILYEXCEPTHIS WIFE"(Q.29:32).Abraham'swife,Sarah,hadbeenstandingandwassurprisedattheirwords.9Theygaveherthegoodnewsof[hergivingbirthto]Isaac,andshesaid,"SHALLI GIVEBIRTH,BEINGANOLDWOMAN?ANDTHIS,MYHUSBANDHEREISANOLDMAN!"(Q.11:72).Abrahamwasonehundredyearsoldandshewasninety.

AlYa'qubi*generallydoesnotprovideachainofauthoritiesforhisreports.Hiscommentsabove,however,representneitheratraditionintheformal

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senseofthetermnorhisownrenditionofanarrativetale,butratherarunningcommentaryontwowidelyseparatedQur'an*sectionstreatingthestoryoftheangels' visittoAbraham.HetiesQur'an*11:69ffwith29:32simplythroughhischoiceofwordsinexplainingtheplotofthestory.HemakesnoattempttoidentifyaQur'an* versethroughformallanguage,10butratherweavesthewordsofScriptureintohisowncommentary.11 Inthefirstparagraph,alYa'qubi*expalinsthatthemessengerswereangels(mala'ika*),emphasizesAbraham'shospitality,andclarifiesthatthecityreferredtointhe Qur'an*isSodom,usingaBiblicisttermtoestablishthelocusforthequr'anic*"PeopleofLot."12AllthreeofthesedetailsareassumedintheQur'an*verse,butal Ya'qubi*feelstheneedtoexplain.Inthesecondparagraph,theonlynewinformationnotalreadysuppliedbytheQur'an*aretheagesofAbrahamandSarah.13Al Ya'qubi's*depictionoftheangels'visit,therefore,servesasanIslamiccommentarythatbindstogethertwosectionsoftheQur'an*andclarifiesdataalreadyassumed butnotspelledoutinthescripturaltext. AlTabari's*renditionoftheangels'visitconsistsofbothanarrativetraditionandarunningcommentary:14

ThemessengerswerecommandedtodescendtoAbrahamandtogivehimthegoodnewsofIsaacthroughSarahANDAFTERISAAC,JACOB(11:71).Bythetimetheyhadcomedown toAbraham,guestshadbeenwithheldfromhimfor15nightsuntilithadbecomeunbearabletohim.Accordingtowhattheysay,noonevisitedhimorcametohim.Sowhen Abrahamsawthem[themessengers],hewasdelightedwiththem,seeingquestswhoselovelinessandbeautyhehadnotpreviouslybeheld. Hesaid,"Iwillservethesepeoplewithmyownhands".Sohewentouttohiswifeandbrought,asiswritten:15AFATTEDCALF(Q.51:26)whichheroasted.Roastingiscookingit well(waltahnadh*16alindaj*),asitiswrittenintheQur'an*:HEBROUGHTAROASTEDCALF(Q.11:69)ANDSETITBEFORETHEM(Q.51:27).Buttheykepttheirhandsawayfromit. WHENHESAWTHATTHEIRHANDSDIDNOTGOTOWARDIT,HEBECAMEMISTRUSTFULOFTHEMINFEAR(Q.11:70)whentheydidnoteatfromhisfood.Theysaid,"DONOTFEAR,FOR WEWERESENTTOTHEPEOPLEOFLOT"(Q.11:70).HiswifeSarahgotupandlaughedaboutwhatsheknewofGod'scommandandaboutwhatsheknewofthepeopleofLot.Then theygavehertheprophecyofIsaacANDAFTERISAAC,JACOBasonandagrandson.AndthenshesaidASSHESTRUCKHERFOREHEAD(Q.51:29)shestruckherbrow" ALASFOR
ME!SHALLIGIVEBIRTH,BEINGANOLDWOMAN?ANDTHIS,MYHUSBANDHEREISANOLDMAN!THATISASTRANGETHINGINDEED!"THEYSAID:"DOYOUWONDERATGOD'SDECREE?GOD'S GRACEANDBLESSINGSAREUPONYOU,ONOBLEPEOPLE.HEISINDEEDTHEPRAISEWORTHYANDGLORIFIED."(Q.11:723).

Page55 Sarahwasatthattime,accordingtowhatsomeofthescholars havereportedtome,ninetyyearsold,andAbrahamwasonehundredandtwentyyearsold.WHENFEARHAD PASSEDFROMABRAHAMANDTHEGOODTIDINGSHADREACHEDHIM(Q.11:75)ofIsaac,andJacobwasbornoftheloinsofIsaac,andhefeltsafefromthatwhichhewasafraidof,he said:"PRAISEBETOGODWHOGRANTEDMEINOLDAGEISHMAELANDISAAC.MYLORDISMOSTCERTAINLYTHEHEAREROFPRAYER"(Q.14:39).

17

AlTabari*beginsthissectionwithatraditionaboutguestsbeingwithheldfromAbrahamforfifteendays.ThisisrepeatedbyalTha'labi*18andmayhavebeen derivedfromJewishtraditions.IntheJewishrenditions,GodwithheldguestsbecauseAbrahamhadjustcircumcisedhimself,andhispenchantforhospitalitywould havemaderecoveryfromhiscircumcisiondifficult.19TheIslamicversionhasnoconnectionwithcircumision,andthemotifofthewithheldguestsintheIslamiccontext ispuzzling.IfGodwithheldguestsfromAbrahamforareasonotherthantoallowhisrecentcircumcisiontoheal,whatwasit?Thetaleimpliesthatguestswere withheldfromhiminordertomakehimabetterhost.Butifthatwerethecase,hisexcellenthospitalitytowardtheangelswouldhavebeenprecipitatedbygodly interventionandwouldthereforebeunnatural. Nevertheless,theIslamicversionclearlyconnectsthewithholdingofguestsfromAbrahamwithhisspecialeagernesstobehospitabletothevisitingangels.Al Tha'labi*andalKisa'i*notethatAbrahamwassointentuponbeinghospitablethathewouldnoteatwithoutguests,whichwouldexplainhiseagernessforguests whentheangelsfinallyarrived.20YetAbraham'shungerwouldstillfailtoprovideasuitableexplanationforhisexceptionalhospitality.Themotifofwithholdingguests simplydoesnotfitnaturallyintotheIslamicversion.TheconfusionsuggeststhatitderivedfromtheJewishtraditioninwhichAbraham'scircumcisionwasusedto stresshishospitalitytowardtheangelsevenwhilerecuperatingfromapainfuloperationattheageofninetynine.21 TheremainderofalTabari's*exegesisisarunningcommentarydrawingtogethertheQur'an*renditionsofSuras*11and51.ByclosingwithQur'an*14:39,al Tabari*notonlyprovidesanappropriateresponsefromAbrahamtothemiraculoustidingsbroughttohimbytheangels,healsoplacestheangels'visitintothelarger AbrahamsequencebyconnectingittoAbraham'sjourneywithIshmaelandHagartoMecca(Q.14:37).AsinalYa'qubi's*exegesis,alTabari's*commentshere servetoconnectseparatebutrelatedQur'an*textswitharunningcommentary.HesurpassesalYa'qubi's*weavingofqur'anic*quotes,however,byconnectingan AbrahamicstoryinSyriawithhisexperienceinMecca.ThefullandcompleteAbrahamcycleemergeswhentherelevantQur'an*textsareplacedtogetherin sequence.

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Inadditiontohisowncoments,alTabari*producesatraditionalcommentaryontheauthorityofalSuddi*:

22

Musa*b.Harun*reportedtomegoingbacktotheauthorityofalSuddi*whosaid:"GodsentabandofangelsforthedeathofthepeopleofLot.Theydrewnearwalkinginthe formofyoungmenuntiltheycametoAbrahamandstayedashisguests.WhenAbrahamsawthem,hehonoredthemandwenttohiswife.Hebroughtafartedcalfand slaughteredit.Thenheroasteditonahotstonethisisthemeaningofhanidh*:"whenheroastsit"andhecametothemandsatwiththem,andSarahgotuptoservethem. ThatwaswhentheQur'an*said,"HISWIFEWASSTANDING(Q.11:71)andhewassitting,"accordingtotherecitationofIbnMas'ud*.23Then,whenHESETITBEFORETHEMAND SAID,"WILLYOUNOTEAT?"(Q.51:27)Theyreplied,"OAbraham,wedonoteatfoodexceptthroughcompensation.''Hesaid,"Thenthereisapriceforthis."Theyasked,"Whatis theprice?"Hesaid,"SaytheBasmallaatthebeginningofthemealandalhamdu*lillahi*attheendofthemeal."24ThenGabriellookedtowardMichaelandsaid,"Itisfittingto thisonethathisLordtakehimashisfriend.25BUTWHENHESAWTHATTHEIRHANDSDIDNOTGOTTOWARDIT(Q.11:70)hesaid:Theyarenoteating.HewasafraidofthemANDHE WASAPPREHENSIVEOFTHEMINFEAR(Q.11:70/51:28).WhenSarahlookedtowardhimandnoticedthathehonoredthem,shegotuptoservethem,laughed,andsaid,"Howstrange aretheseguestsofoursweservethemourselveswithgreathonortothem,buttheydonoteatourfood."

LikealTabari*,alSuddi's*exegesisismostlyarunningcommentary.Hisexplanationfortheenigmaticwordhanidh*,likealYa'qubi's*,isanattempttoexplain boththewordandthedifferentdescriptionsofthecalfinQ.11:69('ajalhanidh*)andQ.51:26('ajalsamin*).AlSuddi*alsoincludesanarrativetradition connectedtoQ.51:27:WILLYOUNOTEAT?.HeexplainsthehesitationoftheangelsbycitingthestoryofAbraham'spiousexampleofpreachingthewaysofIslamat everyopportunity.26RequiringtheblessingbeforethemealandthegivingofthanksafterwardparallelsthePalestinianTargum(TJ1)onGenesis18:5:"Refresh yourselvesandgivethanksforthesakeofGod'sword.Afterwards,youcangoonyourway"(Us'idulibkhonv'odulshummeimradadonaiuvatark'dein ta'avirun).27Liketheothers,alSuddi's*wordsrepresentarunningcommentaryoriginatingafterthebeginningofIslambutincludingsomeearlierBiblicistmaterial. HiscommentaryservestobindtogetherseparatesectionsoftheQur'an*aswellasclarifypartsofthetext. InalTha'labi's*sectiontreatingthevisitoftheangels,wefindthefollowing:28

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WhenGoddesiredthedestructionofthepeopleofLot,hesenthismessengerstohim[Lot]tellinghimtoleavethem.Heordered[themessengers]tobegin[by visiting]Abraham,andtheygaveSarahthegoodnewsABOUTISAACANDAFTERISAAC,JACOB(Q.11:71).WhentheycametoAbraham,hehadnothadanyguestsfor fifteendays.Ithadbecomeunbearableforhim,forasmuchaspossiblehewouldeatonlywhenhehadguests.Sowhenhesaw[themessengers]intheformofmen, hewasdelighted.Hebeheldguestswhosegraceandbeautyhehadneverhostedbefore.Hesaid:"Noonewillgooutto[welcome]theseguestsbutme!"Sohewent andbroughtafat"hanidh*"calf,whichmeansthatitwasroastedonembers,andhebroughtitnearthem.Buttheywithheldtheirhandsfromit.Hesaidtothem: ''Willyounoteat?"BUTWHENHESAWTHATTHEIRHANDSDIDNOTGOTOWARDSIT,HEDIDNOTUNDERSTAND,ANDBECAMEAPPREHENSIVEOFTHEMINFEAR(Q.11:70)whentheydidnot eatofhisfood.Buttheysaid:"OAbraham,wedonoteatfoodwithout[payingthe]price."Hesaid:"Well,then,thereisapriceforit."Theyasked:"Whatisits price?"Hesaid:"YouwillmentionGod'snamebefore[youeat],andgivepraisetoGodafter[youfinish].29[Atthatpoint]GabriellookedtowardMichaelandsaid: "ItiscertainlyfittingforhimthathisLordhastakenhimasHisfriend."Thentheysaidtohim:"Donotfear.WehavebeensenttothepeopleofLot:'Sarahatthistime wasstandingandservingthemwhileAbrahamwassittingwiththem.30Whentheytoldhimwhytheyhadbeensenttohimandgavehimthegoodnewsabout[thebirth of]IsaacandJacob,Sarahlaughed. Thereligiousscholarsdifferedoverthereasonforherlaughing.31 AlSuddi*said:Sarahlaughedwhentheydidnoteatfromtheirfood.Shesaid:"Howstrangeoftheseguestsofours.Weservethemourselveswithgreathonor,yet theydonoteatourfood!" Qatada*said:ShelaughedatthefoolishnessofthepeopleofLotastheirpunishmentdrewnear. Muqatil*andalKalbi*said:ShelaughedonaccountofthefearofAbrahamtoward[the]three[ofthem],fortheyweresituatedbetweenhisservantsandhisfamily dependents. Ibn'Abbas*said:Shelaughedinshockthatshewouldhaveachildinheroldageandbecauseoftheageofherhusband,forshewas90whileAbrahamwas120 yearsold. AlSuddi*said:WhenGabrielgaveherthegoodnewsaboutasoninheroldage,shesaidtohim:"Givemeasignofthat."Sohetookadrystickinhishandand twisteditbetweenhisfingersuntilittrembledandsproutedgreen.Abrahamthensaid:"Verily,hewillbeasacrificetoGod!"32

Page58 Mujahid*and'Ikrimasaid:ANDSHELAUGHED(Q.11:71):thatis,shemenstruatedatthatmoment.TheArabssaythatrabbitslaughwhentheymenstruate.
33

AlTha'labi's*commentaryincludesthetwobriefnarrativetraditionsdiscussedearlieralongwithaseriesofauthoritativecommentsexplainingwhySarahlaughedin Qur'an*11:17.Unliketheearlierexamples,thisisnotarunningcommentarybutratheracollectionoftraditionsthatwerewoventogethertoformanarrativewhole. AlTha'labi*includesonlyafewQur'an*versesinhiscommentsandquotesonlyfromthepassageinSura*11.Hemakesnoattempttobindqur'anic*sections together. SomeoftheexplanationsforSarah'slaughterarestandardcommentsthatarerepeatedintheQur'an*commentaries.34AlSuddi's*traditionaboutthedrytwig sproutinggreenasasignorproofisalsoknowninthePentateuch.35 AlTha'labi's*exegesisisaweaveoftraditionswithfewornopersonalcomments.Thefirstpartismadeupofunauthoritativenarrativeswhiletheseriesofshort commentsonSarah'slaughterrepresenttypicalauthoritativeIslamicexegesis.36 Thequr'anic*storyoftheangels'visitiscloselyparalleltothebiblicaltale.Assuch,itisnotsurprisingtonotesimilaritiesinitsexegesis.NothingresemblingArab legendscanbefoundintheexegesiscollectedhere.Mostofthecommentaryabouttheangels'visitconsistsratherofrunningIslamiccommentaries,unauthoritative37 traditionswithmanyoftheearmarksofBiblicistlegends,andbriefauthoritativenonnarrativeexegesisdatingfromtheIslamicperiod.Sincethestoryoftheangels' visitisbothpartofthesacredhistoryoftheHebrewBibleandthehistoryofprophecyintheQur'an*,thesimilaritiesbetweenIslamicandJewishexegesisshouldnot beunexpected.WhenthestorywasbroughttotheattentionoftheArabsthroughitsappearanceinthequr'anic*revelation,theearlyMuslimsnaturallyturnedtoJews andChristians,fromwhomtheyknewtheywouldfindrelatedinformationaboutit.TheconnectionbetweenSarah'slaughterattheangels'visitandthemeaningof Isaac'snameathisbirthfelloutinIslam,hastenedbythefactthattheetymologicalrelationinArabicbetweenlaughing(dhk*)andIsaac(shq*)didnotparallelthe exactcorrelationintheHebrewcognatetzhq*.38 Sincethestoryoftheangels'visitoriginatedandevolvedlargelyoutsideofthepreIslamicArabianconsciousness,therewerenoArablegendsavailablethatcould servetoshedlightonthequr'anic*text.39 ThefivesectionsofexegeticalmaterialreviewedintheSyrianProloguemakeupthemajoroccasionsofAbraham'sexperienceinSyriaamongtheIslamicsources. PartoftheirroleintheAbrahamcycleistosetthestageforbringing

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IshmaelandHagartoMecca,whereAbrahamandIshmaelwillbuildtheKa'baandAbrahamwillestablishthePilgrimage.Inadditiontobuildinguptotheclimaxof theMeccanexperience,however,theSyrianProloguealsosuppliesimportantinformationthatservestofilloutthetersequr'anic*statementsaboutAbraham. VirtuallyalltheexegeticalmaterialontheSyrianPrologueoriginatesfromtwoplaces.ManynarrativetraditionsfindclearparallelsamongthePeopleoftheBook,and canbesaidtohavederivedlargelyfromBiblicistsources.ThesecondsourceistheMuslimexegetes,whosoughttoestablishacoherentAbrahamstoryfromthe massofdisparatecommentsspacedthroughouttheQur'an*byconnectingwidelyseparatedtextsintheircommentaries.Theyalsotriedtounderstandenigmatic qur'anic*wordsorphrasesbysupplyingtheirownexplanationsorquotingearlierMuslimscholars. WeencountervirtuallynotraceofindigenousArablegendsintheSyrianPrologue,norwouldtheybeexpected.ByplacingtheterminusofAbraham'semigrationin Syria,mostearlyMuslimsnaturallysoughtclarifyingtraditionsfromamongBiblicistlegends.Despitethesubstantialdependenceupon"foreign"traditions,however,the IslamicAbrahamcycleremainsuniquelyIslamicandevenArabincharacter.ThereasonforthisisthatforeigntraditionswerenotacceptedintotheIslamiccorpusof legendsinawholesalemanner.CertainmotifsorevenwholelegendswererejectedasbeingirrelevantorcontrarytodevelopingIslamicperspectives.Thoseofbiblical rootsthatwereacceptedhadalreadypassedthroughaseriesofadaptationssuchthattheywouldsatisfythebasicreligiousandethnicrequirementsofthenew MuslimArabworldview.Inoursampleoftraditions,theBiblicistparallelsmayappearstrikingtoonewhoisfamiliarwithJewishorChristianlegends,buttheyinno waydetractfromthestyleandultimatedesignoftheIslamicAbrahamcycle.Nomattertheirorigin,theyhaveevolvedintofullyIslamictraditionsthatserveadifferent purposefromtheirBiblicistforebears.IntheanalysisoftheMeccanSequencewhichfollows,wewillobservehowBiblicistandpreIslamicArabmaterialserve togethertoprovidelegendaryauthorityfornewlyIslamizedritualandreligioussites.

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PARTTHREE THEMECCANSEQUENCE

Introduction
AfterAbraham'semigrationtoSyriaandhisencounterwiththetyrant,thebirthofIshmael,theincidentatBeersheba,andthevisitoftheangels,virtuallyallactionin theAbrahamcyclemovestotheenvironsofMecca.AbrahambringsHagarandIshmaeltoMecca,settlesthemthere,andthenreturnstoSyria.Althoughhis permanentresidenceremainsinSyria,allthenarrativeactiontakesplaceinMecca,whereheperiodicallyvisitshisson.SarahdropsoutofthestoryafterAbraham settlesIshmaelandHagarinMecca,andHagarsoondropsoutaswellasIshmaelgrowsup,marriesalocalArabwoman,andacculturatestoArabianlife.Heislater associatedwithhisfatherbuildingtheKa'baandmakingtheHajj*pilgrimageduringoneofAbraham'svisits.DespitethefactthatAbrahamdoesnotappearinevery narrativeofthiscollection,heremainsapervasivepresencethroughout. TheMeccanSequenceessentiallyestablishesMeccaanditsenvironsasHolyLandthroughAbraham'sassociationwithitssacredsites.Althoughitdoesnotnegate theholinessofthatareaofSyriasometimesreferredtoastheHolyLandinourArabicsources,1itestablishestheprecedentofanequallyholygeographyinthe ArabianHijaz*whichwilleventuallysurpassit.AbrahamestablishestheearliestmonotheisminMecca,evenpredatingthemonotheismoftheJewsandChristians.2 TheancientmonotheisticoriginoftheKa'baisauthenticatedthroughhisandIshmael'sactionsasitsfounders.AbrahamandIshmaelalsoestablishthefoundationsofa sacredgenealogythatwillproducetheNorthernArabsandeventually,theimportanttribeofQuraysh,keepersoftheKa'baandthetribeofthelastandgreatest prophet,Muhammad*.Andfinally,AbrahamcallsallhumanitytotakepartinthefirstpostdeluvianHajj*orPilgrimagetothesacredsites,thusauthenticatingtheir monotheisticroots.

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Chapter8 TheTransfertoMecca
WhiletheQur'an*referstoAbrahamandIshmaelinMecca,1itprovidesnoexplanationastohowtheyarrivedthere.Thetraditionsfoundinthischapterfilloutthe qur'anic*referencesbyestablishingacontextforthetransitionofourtwomainprotagonistsfromSyriatotheHijaz*.Threeversionsofthetransferarefoundrepeated ofteninthesources.Eachistoldontheauthorityofaseparateearlytraditionist:Ibn'Abbas*,2'Ali*,3andMujahid*.4 TheIbn'Abbas*Version The"Ibn'Abbas*"versionofthetransfertoMeccaismadeupoftwelvefullnarratives,5anadditionaltwowhichareincomplete,6andfivefragmentsreferringtoone ortwomotifsfromthefullstory.7NineteenfullandpartialrenditionsmakeuptheparadigmaticIbn'Abbas*versionwhichfollows: 1.ThenarrativetakesplacesubsequenttoSarah'sbehaviortowardHagar.Sarah'sjealousyofherhandmaidafterthebirthofIshmaelcausesconflictandstrife betweenthetwowomen(8/19). 2.HagarletsdownherdressorsoaksthebottomofherdresstohidehertracksfromSarah(9/19). 3.AbrahamgivesHagarandIshmaelasaddlebagofdatesandawaterskin(4/19),orawaterskinonly(8/19). 4.AbrahampersonallybringsHagarandIshmaeltoMecca(9/19),totheHouse8(6/19),ortothelocationofZamzam9(6/19),andleavesthemunderalargetree (9/19)10(inallversionsAbrahambringsthemtoMeccawithoutGodcommandinghimtodosoandwithoutanysupernaturalassistance). 5.Afterdepositingthemthere,AbrahamdepartsonhisreturntoSyria,andarrivesatKada*(7/19).11

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6.Hagarfollowshimandaskshimtowhomheisentrustingtheminthatdesolateplace.Whenhefinallyanswers:"toGod",orthatGodcommandedhim,Hagaris satisfied(13/19).AbrahamthenrecitesQur'an*14:37:OLORD!IHAVEMADESOMEOFMYOFFSPRINGLIVEINANUNCULTIVATEDWADI* BYYOURSACREDHOUSE,INORDER,O LORD,THATTHEYESTABLISHREGULARPRAYER.SOFILLTHEHEARTSOFSOMEWITHLOVETOWARDTHEM,ANDFEEDTHEMWITHFRUITSSOTHATTHEYMAYGIVETHANKS(7/19)orthe followingverse(14:38):OLORD!YOUKNOWWHATWECONCEALANDWHATWEREVEAL,FORNOTHINGONEARTHORINHEAVENISHIDDENFROMGOD(2/19). 7.Ishmaelwasstillbeingsuckledatthetime(2/19).Thewaterinthewaterskinrunsout(11/19)andHagar'smilkstopsflowingforherson(11/19).Ishmaelgets thirstyandbeginswrithingorhavingaseizure(6/19).Hagarcannotbeartoseehimdie(8/19). 8.SheclimbsthenearbyhillsofSafa*andthenMarwa12(15/19)andrunsbetweenthemseventimes(11/19)likesomeoneexertinghimself(2/19),orindistress (4/19),ornotlikesomeoneindistress(1/19). 9.AcommentisinsertedhereontheauthorityoftheProphetorAbu*alQasim*13thatthisiswhypeoplerunbetweenSafa*andMarwa,orthisisthemannerin whichpeoplerunbetweenSafa*andMarwa(8/19). 10.Hagarisdesperatebecauseoftheworseningconditionofherson.Shethinksshehearsavoice(10/19),whichturnsouttobeanangel(8/19)orGabriel(6/19), whoscratchesthegroundwithhisheel(14/19)orwing(3/19),bringingforthwater.Or,whenshereturnstoIshmael,shefindshimscratchingthegroundwithhisheel, whichbringsforththewater(2/19).14 11.Hagarimmediatelydamsuptheflow(13/19),orscoopswaterintoherwaterskin(12/19),orboth. 12.AsecondcommentisinsertedhereontheauthorityoftheApostle,Abu*alQasim*ortheProphet(15/19),15orIbn'Abbas*(1/19)totheeffect:"MayGod havemercyonthemotherofIshmael.Ifshehadnotdonethat,thenZamzamwouldbeflowingforeverwithagreatvolumeoffreshwater." 13.TheangeltellsHagarnottoworryaboutperishing,fortheboyandhisfatherwillbuildtheHouseofGodthere(7/19). ThisIbn'Abbas*versionofthetransferlegendexhibitsalltheearmarksofaBiblicisttraditionthathasevolvedtothepointwhereithasbecomeacceptabletoan ArabIslamicmilieu.Itis,firstofall,verycloselyassociatedwiththebiblicalrenditioninitsstructure,contentandstyle,andfollowsthebiblicaltellingofGenesis21:9 21inalmostperfectorder:

Page65 Motif1parallelsGenesis21:910. Motif3parallelsverse14. Thetreeofmotif4parallelsthebushofverse15. Motif7parallelsverses1516. Motif8parallelsverse16. Motif10parallelsverses1719. Motif11parallelsverse19. Motif13parallelsverse18.

Andasinthebiblicalrendition,onlythemiracleofthewellpointstosupernaturalintervention.EventhedestinationoftheirjourneyatMeccaiseasilyequatedwiththe ParandesertofGenesis21:21,anareainthenortheasternSinaiPeninsula16inhabitedbydesertnomadsduringmostofthebiblicalperiodandassociatedwithArab peoples.17ThisBiblicistconnectionisconfirmedbytheMuslimgeographerYaqut*,whowrites:"Faran*...anarabizedHebrewword.OneofthenamesofMecca mentionedintheTorah."18 TheIbn'Abbas*versionalsoparallelsextrabiblicalJewishtradition,suchastheparallelofmotif2(ofHagarhidinghertracks)withPRE67ab:"[Abraham]tooka waterbarrel(dardur*)andtieditaroundherwaistsothatitwoulddragbehindherinordertodemonstratethatshewasabondwoman."19Hagar'smistakeinmotif 12parallelsBR53:14:"'Andshewentandfilledthebottlewithwater'(Genesis21:19).Thisprovesthatshewaslackinginfaith."20 DespitethemanyBiblicistparallels,theIbn'Abbas*versionexhibitstraitsofArabloreaswell.ItexplainstheoldArabreligiouspracticeofrunningbetweenSafa* andMarwa,thoughitreinterpretstheactinmonotheistictermsbysubstitutingHagar'sactionsforthepreIslamicpracticeofrunningbetweentheidolsthatgracedthe peaksofthetwohills.21ItalsoprovidesanexplanationforthemiraculousnatureoftheZamzamwellinMecca.Andofcourse,thesettingforthenarrativetakesplace inacentralArabianreligioussite. Islamicmaterialisclearlyevidentaswell.Motif6bindsanactioninthedramadirectlytoQur'an*verse14:37or14:38,andtheauthoritativesectionmakingupmotif 9explainstherunningritualbetweenSafa*andMarwainclearlyacceptableIslamicterms.Finally,motif12consistsofanotherauthoritativeinsertthatexplainswhy thesupposedlymiraculousZamzamwellhadverylittlewater.22 Itisnotdifficulttoidentifythelegend'smanyparallelswithBiblicistmaterial.ButthenarrativeasacompleteentityclearlyexhibitsallthequalitiesofanIslamiclegend. Itdemonstratesthisbothinitsparticularrenderingofforeignparallelsandwithdetailsthatareinconsistentorunrelatedtoothersources.Abraham,forexample, personallybringsHagarandIshmaeltoMeccaratherthansimplysendingthemawayasinthebiblicalrendition.23Thespring

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isidentifiedastheArabianZamzamratherthanMiriam'swellorthewellcreatedonthesixthdayofcreationfoundinJewishsources. Moreover,afterhearingfrom AbrahamthathernewhomeininhospitableMeccaisGod'sdecree,sheissatisfiedwithherlotratherthanstrayingafterfalsegodsasinBiblicisttellings.25Andof course,theentiresectionofHagar'srunningbetweenSafa*andMarwaiscompletelyforeigntoBiblicistaccountsitsparallelwithpreIslamicArabianreligious practiceismaskedbytheacceptablereinterpretationoftheritualactthroughtheactionsofHagarandIshmael. ItisclearfromtheprecedingthattheIbn'Abbas*versionoriginatedatleastinpartasBiblicisttraditionbasedonexegesisoftheBible.Asitevolvedinoralform, however,itincorporatedpreIslamicArabelementsthatanchoredittothesanctuarytraditionofMecca.26TheIslamicmaterialwasaddedlast,reflectinganIslamic outlookandmakingwhatoriginatedasirrelevantorinadmissablematerialperfectlyacceptabletoIslam. InadditiontothenineteentraditionsmakinguptheIbn'Abbas*version,anumberoftraditionslackingrecordsofauthenticationfitthesameparadigmwithslight variations.Theseunauthoritativetraditionsarelessregularandtendtomixmotifsfromthemoreconsistentauthoritativetraditions,oftenresultingincomposite narrativesthatappeartohavebeencollectedorevencreatedbylaterredactors.Theymayalsorepresenttraditionswhoseoriginalsourcesweredroppedbecause theywerenotrecognizedasreliablebylatertransmitters,andtheyaresometimesquiteunique. AlYa'qubi's*briefunauthoritativerenditionincorporatestheIbn'Abbas*version'smotifnumbers6,7,8,and11.27Itbeginswithaprophecyimmediatelybeforethe birthofIshmael:"Godsaid:'Iwillincreaseyourprogenyandwillgivethemadominionthatwilllastthroughouttimesuchthatnoonewillknowtheirnumber.'When HagargavebirthSarahbecamejealous..."TheSafa*andMarwasectionislargelyeliminated,andabirdratherthananangelbringsforththewaterofZamzam. TherenditionfoundinalKisa'i's*collectionincludesmotifnumbers7,8,10,11,and12.28AlthoughthestorylinefollowstheIbn'Abbas*version,thewordingand detailsareoftenquitedifferent.Ishmael,forexample,isbornwiththelightofMuhammad*shiningfromhisface,29andGodspecificallydirectsAbrahamtobring IshmaelandHagartothesacredlandofMecca.Aftertheirwaterrunsout,HagartriestoshadeIshmaelfromtheintenseheatofthesunwithapieceofcloththatshe hangsonthetree.AndthenarratorhimselfrebukesHagarfordammingupthewellratherthanplacingthewordsinthemouthofMuhammad*(motif12). IbnalAthir's*rendition30includesmotifnumbers1,4,5,6,7,8,9,11,and12.AsinalKisa'i's*rendition,GodtellsAbrahamtobringthemtoMecca.Motif9 abouttherunningritualisgivenbythenarratorratherthanontheauthorityoftheProphet.Noangelorsupernaturalinterventionappears

24

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inthisrendition.ThespringbeginstoflowafterIshmaelscrapeshisheelontheground. Mujir*alDin's*renditioncontainsmotifnumbers1,3,4,5,6,7,8,9,10,11,12,and13.31ThistellingisoneofthemorecompletenarrativesandfollowstheIbn 'Abbas*versionalmostverbatim.TheonlyvariantdetailisthatGodauthorizesAbrahamtotakeIshmaelandHagartoMecca. AparticularlyinterestinganduniquetellingofthestoryisgivenbyalTabari*ontheauthorityofalSuddi*andincludesmotifnumbers1,2,4,5,and6.32Inajealous rage,SarahsendsHagarout,bringsherbackandthensendsheroutagain.33SarahisbesideherselfwithangerandvowstocutHagartopieces,butthendecidesto circumciseHagar,whousesthebottomofherskirttowipeofftheblood.This,thenarratornotes,istheoriginoffemalecircumcisionandthepracticeofusinga femininenapkin.34 AlTha'labi*hasarelatedrenditiongivenontheauthorityofalSuddi*,IbnYasar*,andothertransmitters(ahlalakhbar*)containingmotifnumbers1,4,5,6,7,8, 10,11,12,and13.35IsaacandIshmaelarebornatthesametimeandgrowuptogether.Thetwobrotherscompetewithoneanotheronedayinthepresenceoftheir father,andIshmaelwins.AbrahamrewardshimbygivinghimhisownseatandsettingIsaacdownbesidehim,anactapparentlyreflectingthestatusofprimogeniture andinheritance.Asaresult,SarahisfuriousatAbrahamfortreatingHagar'ssonasifHagarwerehissecondlegalwife.
Shegotangryandsaid,"Youtookthesonoftheslavewomanandsathimonyourseat,buttookmysonandsathimnexttoyou.ButyousworebyGodthatyouwouldnottake asecondwife!Donotvexme!"Femalejealousyhadtakenaholdofher.Shesworetocutoffapieceof[Hagar's]fleshinordertochangeherphysicalstate.Whenshecameback tohersenses,shebecameconfusedaboutwhathappened.Abrahamthensuggested:"Reduceherstatusbyboringaholeinherear."36Shedidthat,anditbecameacustom amongwomen.ThenIshmaelandIsaacfoughtwithoneanotherasyoungboystendtodo.ButSarahgotangrywithHagarandsaid,"Youwillnotlivewithmeinthesameplace!" ShecommandedAbrahamtodismissHagar.GodthengaveAbrahamarevelationthathebringHagarandhersontoMecca.

Atthispoint,therenditionfollowsanauthoritativeversionattributedtoMujahid.*.37ThistellingofthelegendprovidesanArabicetymologyforIshmaelwhenHagar hearstheangelwhosavesthemfromthirst,38andalsogivesafolketymologyforanalternativenamefortheZamzamwell:rakdatjibril*,meaning"theimpulseof Gabriel."39

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OnemotifcommontomostoftheselastrenditionsbutabsentfromtheIbn'Abbas*versionisthatGodpersonallydirectsAbrahamtobringHagarandIshmaelto Mecca.Thisaspectisprominentinalltheotherauthoritativeversionsofthelegendlistedbelow. The'Ali*Version Adifferenttaleistoldontheauthorityof'Ali*b.Abi*Talib*.40Accordingtothe"'Ali*"version,AbrahamproceedstoMeccabecauseGodcommandedhimto establishthesiteoftheKa'ba.HebringsHagarandIshmaelalong,butnomentionismadeofanyconflictwithSarah.The'Ali*versionisfoundintwoforms.The first,citedintwosources,41reportsthatafterGodcommandedAbrahamtobuildtheSacredHouseorKa'ba,asupernaturalbeingcalledthesakina*42guidedhimto Meccaandshowedhimitsproperlocation.InalTabari's*History,IshmaelandHagaraccompanyAbrahamonhisjourneyasthesakina*guidesthemontheirway. WhentheyarriveinMecca,itcirclesaroundthesiteoftheHouseandsays"Builduponme!Builduponme!"InalTabari's*Commentary,thesakina*guides AbrahamalonefromArmeniatotheHouse,andIshmaelandHagararenotmentioned.Thesakina*showshimthelocation"asaspiderascendstoitshouse,anditis raisedupfromstonesthat30mencouldnotlift."43 Thesecondformofthe'Ali*versionismadeupofthreesomewhatmoreconsistentrenditions.44WhenAbrahamiscommandedtobuildtheHouse,Ishmaeland Hagargooutwithhim.TheyarriveinMeccaandseesomethinglikeawhitecloudwithaheadinitfloatingoverthesiteoftheKa'ba.45ThiscloudtellsAbrahamto buildexactlyonitsshadowormeasurement,butnottoexceedorfallshortofthespecifieddimensions.AfterAbrahambuildstheHouse,heleaves,andHagarand Ishmaelfollowhim.WhenHagaraskstowhomheisentrustingthem,Abrahamreplies:"ToGod."Hagarissatisfied,butIshmaelsoonbecomesthristysosheruns fromSafa*toMarwaseventimeslookingforhelp.Shecannotbeartoseethedeathofherchild,butshenonethelessreturnstoIshmael,whoisscratchingupthe groundwithhisheel.ShefindstheangelGabrielthere,whoasksherwhosheis.SherepliesthatsheisthemotherofAbraham'sson.Heasks:"Towhomdidhe entrustyou?"Sheanswers:"ToGod."Gabrielissatisfied,theboyscratchesthegroundwithhisfinger,andthewaterofZamzamflowsout.Hagarbeginstoholdback thewaterandischastisedbyGabriel,whosays:"Stopthat,forthewaterisfresh!'',orinanotherrendition,"foritquenchesthirst!" Thefirstformofthe'Ali*versionentirelyomitsthelongsectionaboutIshmael'sthirstandthewellofZamzam.Asidefromthenamesofthecharactersandtheterm, sakina*,ithasnoparallelsinBiblicistlegends.Thesecond

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formincludesthethirstandtheZamzamsequenceandthereforefindsmorenaturalparallelswiththebiblicallegend. Bothvariantscontainmotifsthatcontradictor areunrelatedtothebiblicaltext:AbrahampersonallybringsHagarandIshmaeltoMeccaandisguidedbyasupernaturalbeing.HagarasksAbrahamtowhomheis entrustingthem,andrunsbetweenSafa*andMarwainsearchforhelp(asintheIbn'Abbas*version). WenotehintsofpreIslamicArabinfluenceinthe'Ali*version.Thedescriptionandfunctionofthesakina*andthespeakingcloudarenotinconsistentwithArab folklore.47ThegeographicallocusisobviouslyconnectedwiththeancientpreIslamicreligioussite,andHagar'srunningbetweenSafa*andMarwareflectsaknown preIslamicArabrite.NeithervariantcontainsanynewIslamicmaterial. The'Ali*versiondoesnotrelatetothebiblicalstoryasdoestheIbn'Abbas*version.Itisonlyvaguelyrelatedtothebiblicaltextandappearstobelargely unconsciousoftheBibleaccount.AlthoughaffectedindirectlybyBiblicistmaterial(minimallybythenamesofthecharacters),itdoesnotderivefromaBiblicist environment.ItmostlikelyoriginatedasanAraborotherwisenonbiblicallyorientedlegendthatevolvedintoahybridcontainingsomecomponentsofBiblicistaswell aspreIslamicArabicmaterial. TheMujahid*Version Accordingtothe"Mujahid*"version,AbrahambringsIshmaelandHagarwithhimtoMecca,whereGodshowshimthesiteoftheKa'ba.Thisversionismadeupof sixrenditions,fourontheauthorityofMujahid*48andoneeachontheauthorityofIbnIshaq*49andalSadiq*50Fivearecompletenarrativeswhileoneisafragment ontheauthorityofMujahid*.TheparadigmaticMujahid*versionfollows: 1.GodshowsAbrahamthesiteoftheHouse(4/6),51orGabrielshowshim(1/6),andIshmaelandHagarcomealong(5/6).God(3/6)orGabriel(1/6)alsoshow AbrahamthesitesoftheSacredPrecinct(haram*)ofMecca. 2.TheycomefromSyria(3/6)whenIshmaelisstillsuckling(3/6). 3.Gabrielguidesthem(5/6)andtheyrideonthelegendarysupernaturalsteed,Buraq(4/6).52 4.Ontheirway,theyneverpassatown(4/5)orapleasantlocation(1/5)withoutAbrahamaskingGabrielifthatiswhereheshouldbuildtheKa'ba.Gabrielanswers: "No,keepgoing!"WhentheycometoMecca(5/5),itisfullofrocksandthreevarietiesofthorntrees(4/5).53theAmalekitesliveinthearea(3/5),andthesiteofthe Houseisareddishclayhill(4/5).54AbrahamasksagainifthisistheplaceandGabrielanswers:"yes"(4/5).55

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5.AbrahamleavesHagarandIshmaelatalHijr*andtellsHagartobuildashelterthere(4/5). 6.AbrahamthenrecitesQ.14:37(5/5)anddeparts(3/5),returningtoSyria(2/5). OnlytwoofthesixrenditionsincludetheSafa*andMarwasequence.InalTabari's*History,HagarhearsavoiceonSafa*andclimbsthehilllookingforhelp.She praystoGodforrainandthenhearsthevoiceagain,thistimenearMarwa.Sherunsthere,climbsthathill,andpraysagain.Whenshehearsthesoundsofwild animalsinthewadi,sherushestoIshmaelandfindshimdrinkingwaterfromaspringgushingforthunderhishand.Shedrinksandbeginstodrawwaterintoherwater skin.Ifshehadnotdonethat,thenZamzamwouldbeaspringofpurewaterforever.AcommentonMujahid's*authorityisappendedtothestory,statingthatsome sayitwasGabrielwhodugoutZamzamwithhisheel. AlSadiq's*renditionhasHagarcallingoutforhelpandclimbingSafa*.Sheseesamirageinthewadisorunstowardit.ThensheclimbsMarwaandseesanother mirage,sorunstoitaswell,repeatingthemaneuverseventimes.OnherseventhcircuitatMarwa,sheseeswaterunderneathIshmael'slegssosheracestohimand damsitupwithsand.ThenarratorremarksthatthewelliscalledZamzambecauseshecollected(zammat)thewater. AllrenditionsofmotifnumbersIthrough6arevirtuallyidenticalwiththeexceptionofthatofalSadiq*,whomixesinsomeaspectsoftheIbn'Abbas*version. AccordingtoalSadiq*,thestorytakesplaceaftertheconflictwithHagar,andGodtellsAbrahamtobringHagarandIshmaeltothesafetyofMecca.Beforeleaving, AbrahampromisesSarahthathewillnotdescendfromhismountuntilhereturnstoSyria.56Hagartiesagarmentonatreeforshadewhentheyarrive,andtells Abrahamthatitisnotlikehimtoleavetheminsuchadesolateplace.AbrahamrepliesthatGodcommandedhimtobringthemthereandthendepartstoKada* whereherecitesQur'an*14:37. TheMujahid*versionhaslittleincommonwithBiblicistlegendsasidefromthenamesofthecharacters.Abraham'ssupernaturalguideandsteedintheformofGabriel andBuraqarenowherefoundintheentireseriesofGenesislegends.Themotifofthemagicsteed,Buraq,mayhaveoriginatedinArabia.57AndGabriel,though officiallyanangel,seemstotakeonthetraitsofajinni(jinn)whotakesAbrahamonamagichorseandspeaksinriddlesuntilarrivingattheirdestinationinMecca. EventhetworenditionsoftheZamzammotifomitanymentionofanangelordivineinterventionwiththesuddenflowofthespringasmaybefoundintheGenesis rendition.TheoneIslamiceditorialinsertionfoundineveryrenditionofthisversioniswhereAbrahamrecitesQur'an*14:37,thusbindingthelegendtoIslamic Scripture.

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Likethe'Ali*version,theMujahid*versionappearstobeahybridthatcontainsbothBiblicistandArabelements.Thetwoversionsdisplayenoughsimilaritiesto suggestthepossibilityoftheirhavingbeenderivedfromthesameancientmilieu.58 Tosummarizeourfindings,theIbn'Abbas*versionofthetransferlegendappearstobequiteconsciousoftheBibleandcarefulnottocontradictit,connecting AbrahamandhisIshmaelitedescendantstoMeccaanditsenvironsinamannerthatisconsistentwiththebiblicalnarratives.Therearenomajorcontradictionsandno onecouldclaimfairlythatitdistortsthebiblicalmeaning.Itis,rather,anextensionofthebiblicalstory,lengtheningatalethatcomestoanabrupthaltintheBible.As willbecomeevidentinthefollowingchapters,theIbn'Abbas*versionoftheTransfertraditionispartofalongerlbn'Abbas*narrativethatfollowsthestoryof AbrahamandIshmaeltoitslogicalconclusionwiththeconstructionoftheKa'baandAbraham'sfamouscalltothePilgrimage. TheMujahid*versionalsobringsAbrahamwithHagarandIshmaeltoMecca,butisnotconcernedaboutbeingconsistentwiththebiblicalnarrative.Themajorgoal ofAbraham'sMeccanjourneyinthisversionwasforGodtoshowhimwheretobuildtheKa'ba.Likethelbn'Abbas*version,italsoestablishesAbraham's IshmaelitelineinMecca,althoughisnotnearlyasdetailed(twothirdsofthetraditionsknownothingoftheSafaMarwa*orZamzamsections). The'Ali*traditionsconnectAbrahamdirectlytothesiteoftheKa'baandalsohavenodirectconsciousnessofthebiblicalstory.TheirportrayalofIshmaelandHagar isinconsistentandevenomittedentirelyinonerendition,suggestingthattheirinvolvementinthestorymayhavebeenanadditiontoanearlierlegenddepictingonly AbrahamjourneyingalonetoMecca. Boththe'Ali*andMujahid*versionsappeartohavethegoalofconnectingAbrahamdirectlytotheKa'ba,whereastheIbn'Abbas*versionconnectsAbraham, IshmaelandHagarwiththelargerareaofMecca.59The'Ali*andMujahid*versionsarehighlydependentonthesupernaturalwiththesakina*,themagiccloud, angelicguideandsupernaturalsteed,whilethelbn'Abbas*versionisnot. TheIbn'Abbas*versionevolvedoutofaBiblicisttraditionthatunderwentaseriesofchangesinpreIslamicArabianandIslamicsettingsuntilitcameintotheform weobserveinoursources.The'Ali*andMujahid*versions,ontheotherhand,appeartohaveoriginatedasArabtraditions,explainingthesanctityoftheKa'ba. TheseversionsalsoevolveduntiltheytoowouldsatisfytheneedsofIslamwithitsincorporationofbiblicalthemes.bothrepresenthybridversionsthatincludeaspects fromvarioussources.Despitetheirvariedorigin,allthreenowfunctioneffectivelyasIslamictraditionswiththeirparticularreligiousandculturalagenda.

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Chapter9 TheJurhum
TheJurhumlegendservestheroleofassimilatingIshmaelintoArabculturefromthatoftheBiblicistworld,andatthesametimeestablisheshisprominentrolein traditionalArabgenealogy.Consequently,itssignificancecannotbefullyunderstoodwithoutunderstandingthebasicthrustoftheclassicArabgenealogicalworld view.ThegenealogistsagreethatallArabtribesarederivedfromoneoftwogreatancestors,Qahtan*or'Adnan*.TheformerisgenerallyassociatedwiththeTrue orOriginalArabs(al'arabal'ariba*),ancienttribessuchas'Ad*,Thamud*,Tasm*,andIrma,mostofwhichhaddisappearedlongbeforethebeginningofIslam andarethereforedesignatedalsoastheLostArabs(al'arabalba'ida*).ThedescendantsofQahtan*arethesouthernArabs(qaba'i1*alyaman)andinclude suchfamousgroupingsastheHimyar*,Kahlan*,Tayyi'*,andthefamousAwsandKhazrajofMedina,whofiguredsoprominentlyinMuhammad's*emigrationthere fromMecca. 'Adnan*isassociatedwiththeArabisedArabs(al'arabalmuta'arribaoral'arabalmusta'riba),thosenonindigenoustribeswhobecameArabizedwhenthey migratedintotheArabianPeninsula.Thedescendantsof'Adnan*arethenorthernArabs,includingsuchwellknowngroupingsastheThaqif*,Tamim*,Kinana*,and mostimportant,theQuraysh,fromwhichMuhammad*,theUmayyadand'Abbasidimperialdynasties,andtheImams*oftheShi'itesallderive.Ishmaelisconsidered anancestorofthetribaldescendentsof'Adnan*.HeistheprogenitorofthenorthernArabs,thosewhoreestablishedthenewoldreligionofIslamandwholedthe faithfulinitsgreatconquests.1 ArabgenealogicaltraditionconsiderstheJurhumoneoftheancientTrueArabtribesderivedfromQahtan*.TheJurhummigratedfromYementoMecca,wherethey areassumedtohavecontrolledthereligiousritesoftheKa'baoreventohavebuiltit,butwereeventuallyforcedtoconcedecontroloftheholycityandthendiedout longbeforethebeginningofIslam.2 Ibn'Abbas*istheonlyconsistentauthorityfortheJurhumlegend,withelevennarrativesattributeddirectlytohim.3Threeadditionalrenditionsof

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thelegendbutwithoutrecordsofauthenticationarealsofoundamongoursample. Wehavefound,inaddition,twonarrativefragmentsofthelegend,onewithouta chainofauthorities5andoneattributedtoSa'id*b.Jubayr,6andtwouniquenarrativesthatareclearlyinformedbytheIbn'Abbas*version:oneistoldontheauthority ofWahb,7andoneontheauthorityofalSadiq*.8 ThefollowingplotsequenceoftheJurhumlegendisbasedonthefourteencompletenarratives. 1.TheJurhamliveinawadinearMecca(3/14),oracaravanorgroupofJurhumpassMecca(10/14)ontheirreturnfromSyria(2/14)orontheirwaytoSyria (4/14)fromYemen(1/14).TheypassthroughKada*(3/14)orthelowerpartofMecca(7/14). 2.TheJurharnnoticeabirdcirclingovertheMeccanwadi(14/14).Birdsonlycircle9overwater,buttheJurhumknowthatnowatercanbefoundintheMecca valley.Curious,theysendoneortwoscoutswhoreportbackthatthereisindeedwaterthere(7/14). 3.TheJurhumenter,findHagar,andrequestofhertoallowthemtolivethere.Sheagrees(14/14),butthewaterwillremaininthepossessionofHagarandIshmael (9/14). 4.AstatementisinterjectedontheauthorityoftheProphet(orAbu*alQasim*):HagarwashappytoallowtheJurhumtherebecauseshelovedhumanity(5/14). 5.IshmaelgrowsupwiththeJurhum(12/14), 6.learnsArabicfromthem(5/14), 7.impressesthemwithhisabilities(4/14), 8.andmarriesaJurhumitewoman(11/14). 9.Hagardiesbefore(6/14)orafter(3/14)Ishmael'smarriage. 10.IshmaelalsolearnstohuntfromtheJurhum(2/14). ThenarrativeendsratherabruptlyhereinmostrenditionsandimmediatelypicksupwithAbraham'svisitstoIshmaeltoinspecthislegacy.10Onlyafewrenditions, noneofwhichareattributedtoIbn'Abbas*,specificallytakeupthegenealogyofIshmael'sdescendents.11TheonlydirectparallelwiththebiblicalnarrativeisIshmael learningtohunt,whichoccursonlytwice.12Asidefromthisandthefactthatthemaincharactersarealsobiblical,thenarrativeappearstohavenoconnectionwith Biblicistliterature.Despitethelackofparallels,however,thelegendperfectlyfitstheparadigmofnarrativeexegesisonGenesis21:20f,"AndGodwaswiththeboy andhegrewuphedweltinthewildernessandbecameanarcher.HelivedinthewildernessofParan...."13 OfthetworenditionsattributedtosourcesotherthanIbn'Abbas*,theearliestisgivenbyIbnQutayba14ontheauthorityofWahbandincludes

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motifnumbers5,6,8,and11.ItaddsthattheJurhumgiveIshmaelsevengoats,whichbecomethebasisofhispossessions.

15

ThesecondisgivenbyalTabarsi*16ontheauthorityofalSadiq*andincludesmotifnumbers2,3,and5.TheJurhumtribeislivingintheHijaz*andat'Arafat*17 whenAbrahamsettlesHagarandIshmaelinMecca.AnimalsaswellasbirdsdrawneartothewaterofZamzam.WhentheJurhumrequestpermissionofHagarto livewithherandherson,shecannotresponduntilsheasksAbraham,whovisitsthemonthethirdday.Abrahamagrees,sotheJurhumpitchtheirtentsthere.When Abrahamvisitsasecondtime,heisexceptionallypleasedwiththelargenumberofpeoplewhohavesettledthere.EachoneoftheJurhumgiveIshmaeloneortwo sheep. OtherreportsprovidemoreinformationabouttheJurhum,althoughtheydonotalwaysconnectthetribewithIshmael.AlTha'labi*18includesapoemthatwaspartof apreIslamicrituallitanyutteredduringpartsofthePilgrimageritualandknownastalbiya:19"Forthisreason,theArabsusedtoreciteintheirtalbiya:

Nay.TheJurhumareYourservants Allpeopleareyouracquisition,buttheyareYouroriginalpossession. Inancienttimes,theybuiltYourcities.

Tworeportsdeclarethatbecauseoftheirsins,theJurhumarenolongerblessedwiththegloriesandmiraclesoftheKa'baandZamzam.20AlTabari's*mentionsthat thesecondCaliph'Umarb.alKhattab*preachedasermonnotingthatGoddestroyedtheJurhumbecauseoftheirdesecrationoftheKa'ba. BothalTha'labi*andIbnalAthir*notethatIshmaelisthefatheroftheArabizedArabsbutprovidenotraditionsinsupportoftheirclaims.Infact,noauthoritative traditionspecificallysupportingtheclaimthatIshmaelisthefatherofthenorthernArabscouldbelocatedinanyofthetraditionsfromoursample.Hisloftyposition withinArabgenealogyisassumed,butasidefromtheJurhumlegend,haslittleauthoritativesupportinthetradition.RecentresearchinthesourcesofArabgenealogy supportstheviewthatIshmael'sstatusisalateideaamongtheArabs,havingdevelopedonlyafterthebeginningofIslam.21 AlthoughlackingaparallelamongBiblicistlegends,theJurhumlegendactuallyservestoinformthebiblicalIshmaelstoryinastylesimilartoJewishmidrashicexegesis byextendingitanddepictingwhathappenedafterIshmaelandhismotherleftAbrahamandSarah.Atthesametime,italsofeaturesthewellattestedpreIslamic ArabtribeofJurhumandcentersonanancientArabreligioussite.Thecirclingbirdauguringgoodtidings(motif2)alsorepresentsapreIslamicArabmotif.22The metanarrativesignofmotif4representsanIslamicglossaffirmingthatHagar,thematriarchofthelineresultinginthe

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tribeofQurayshandtheProphetMuhammad*,wasapiousandpraiseworthywoman,anadditionwhichmayhavebeenapolemicalresponsetotheBiblicistview thatshelackedtruefaithinGod.23 LikethepreviouslegendsintheMeccanSequence,thestoryoftheJurhumisahybridtradition.ItservesintypicalstyleasexegesisonGenesis21:20("AndGodwas withthelad")andiscarefullyconstructedinsuchawaythatitremainsentirelyconsistentwiththebiblicaltext.YetdespiteitsroleasalogicalextensionofGenesis 21:1021,itscontentismadeupprimarilyofpreIslamicArabmaterialandprovidesforthearabizationofIshmaelthroughhisupbringingamongtheOriginalArab tribeofJurhum.InitsfinalandIslamicform,thelegendservestoestablishthetransitionfromthebiblicalIshmaeltotheArabIshmael,progenitoroftheNorthern Arabsandofcourse,Muhammad*.ItfunctionseffectivelybothinpreparingIshmaelforhisroleofpatriarchofthenorthernArabsandinassistinghisfathertobuild theholiestshrineofIslam(Qur'an*2:127:ANDREMEMBER,ABRAHAMRAISEDTHEFOUNDATIONSOFTHEHOUSE,ANDISHMAEL...).Initsfinal form,therefore,thisIbn'Abbas*legendassumestheroleofexegesisontheQur'an*,butinamannerthatnevercontradictsordeviatesfromthebiblicalstoryof AbrahamandIshmael. ButIshmael'spreparationisnotyetcomplete.HisfatherAbrahamhasyettoensurethatIshmael'swife,amatriarchofthenorthernArabsandfoundersofIslam,isof thepropercalibreandrefinementtofithertask.

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Chapter10 Abraham'sVisits
OfallthevariouscomponentsoftheIslamicAbrahamIshmaelcycle,thestoryofAbraham'svisitstoIshmaelinMeccadrawstheclosestparalleltoBiblicistsources. 1Ibn'Abbas*istheonlyconsistentauthorityforthesetraditions,withelevennarrativesattributedtohim.2Sixanonymousnarratives3bringthetotaltoseventeen.As onewouldalreadybegintoexpectfromprevioussectionsoftheAbrahamIshmaelcycle,theanonymoustellingstendtobelessconsistentthanthoseattributedtoan earlyauthority.ThefollowingplotsequenceofAbraham'svisitsisbasedontheseventeennarratives. 1.AbrahamcomestoMeccatovisitIshmaelorinspecthislegacy(10/17),orheasksSarah'spermissiontovisit(7/17)Ishmael.Sheagreesontheconditionthat Abrahamwillnotdismountfromhissteedorremainaway(5/17). 2.WhenAbrahamarrivesinMecca,Ishmaelisnotathome(17/17)becauseheisoutseekingfood(5/17),orhunting(10/17).HewouldalwaysleavetheSacred Precinctwheneverhewentouttohunt(4/17). 3.AbrahammeetsIshmael'swife,whoisrudeandinhospitabletohim(8/17),shrewishandcomplaining(4/17),orlackingintelligence(1/17).Sheneveraskswhohe isandhedoesnotvolunteerhisname. 4.Abrahamtellshertogivegreetingsfromhimtoherhusband,andaskshertoconveytoherhusbandthemessageto"changethethresholdofyourdoor"(11/17)or "house"(5/17). 5.Ishmaelreturnsandsmellsthescentofhisfather(5/17),orsensesthatsomeonecameby(3/17).Heaskshiswifeorshevolunteerstotellhimthestoryofthevisit. Whenhehearshisfather'smessage,hedivorcesherandmarriesanotherwoman(7/17)orspecificallyanotherJurhumite(9/17).4 6.Afteraperiodoftime,Abrahamvisitsagain.Ishmael'ssecondwifeisfriendlyandhospitable(16/17).Sheneveraskswhoheisandhedoesnotvolunteerhis name.

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7.Sheoffershimfood(8/17)orafeastofbread,meat,water,andgrilledpoultry(1/17). 8.Abrahamaskswhatfoodtheyeat.Thewifeanswers"meatandwater"(9/17)or"milkandmeat"(5/17).AbrahamcallsforGod'sblessingonwhatevershe answers(12/17)threetimes(2/17). 9.AnanonymouscommentisaddedherestatingthatnoonecouldsurviveoneatingonlymilkandmeatexceptinMecca(3/17).TheProphet,Apostle,Abu*al Qasim*5(4/17)orthenarrator(5/17)explainsthatthatiswhythereisnoagricultureinMecca,oritisstatedthatAbraham'sprayerislikeablessing(2/17). 10.Insevenrenditions,Ishmael'swifethenwasheshisheadwhileheremainsonhismount(6/7,seemotif1),oranointshishairwithoil(1/7).Inordertoremainon hismount,hestandsonastonecalledtheMaqam*Ibrahim*andhisfootprintremainsuponit(4/7),orhestandsonawaterjug(2/7).6 11.AbrahamtellsIshmael'swifetogivegreetingsfromhimtoherhusband,andaskshertoconveythemessagethat"thethresholdofyourhouse(ordoor)issound". 12.Ishmaelreturnsandsmellsthescentofhisfatherorsensesthatsomeonecameby.Heaskshiswifeorshetellshimthestoryofthevisitor.Ishmaeltellsherthatthe visitorwasAbraham(10/17)andthatsheisthethreshold. TheimageofIshmaelportrayedinthisstoryisthedutifulhusbandandson.Heisthebreadwinnerwhoisbusyprovidingfoodforhisfamily,andhedemonstrateshis devotiontohisfatherbyimmediatelyobeyingwhateverhisfatherwishes.ThelegendalsoassuresitsaudiencethatAbrahamcaredsomuchforhissonthathewould visithimrepeatedlyevenlongafterthemovetofarawayMecca. ThestorylikewiseestablishesaproperwifeforthedutifulsonandensuresthatthesecondgenerationmatriarchoftheleadershipofIslamisfittingforherrole.7 AbrahamcallsGod'sblessingsupontheforebearsoftheMuslims,andtheancientArabcustomofshowinghospitalityisconfirmedasareligiousaswellascultural value.Themetanarrativeglossinmotif9explainsthebarrennessandlackofagricultureinandaroundtheholycityofMecca,acharacteristicthatmightappear incongruoustosomeonefirstvisitingthecityknownastheblessedMotherofCities. AfewrenditionsprovidenamesforoneortheotherofIshmael'swives,butnoneareauthoritative.lbnSa'd8providestwovariantsonthenameofIshmael'ssecond wife:Ri'labt.Mudad*b.'AmralJurhumi*andRi'labt.Yashjubb.Ya'rub.9AlYa'qubi*10givesalHayfa'*bt.Mudad*alJurhumiyya.AlMas'udi*namesheras Sama*bt.Mahlahlb.Sa'db.'Awfb.Haynib.Nabat.11AlKisa'i*hasHala*bt.'Umran*b.alHarith*.12IbnSa'd13andalMas'udi*14providenamesalsofor Ishmael'sfirstwife,wheresheisanAmalekiteinbothrenditions,

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possiblyreflectingtheJewishviewthatshewasaMoabite. AlMas'udi*givesthenamealJada'*bt.Sa'dal'Imlaqi*, andalKisa'i*callsherthedaughterof Sabda.17 Theunauthoritativetraditionscontainmoreembellishments.18BothalTha'labi* andalKisa'i*claimthatAbrahamtravelledtoMeccatovisitIshmaelonBuraq orahorsethatGabrielbroughttohimfromParadise.19ThehagiographicfolkliteraturecollectionsallcarrythemotifofwashingAbraham'sheadandthemiraculous markofhisfootprint,whileonlyfiveoftheotherfifteensourcesincludeanyaspectofthismotif. TheBiblicistversionsofthelegendmostlikelyevolvedtoexplainGenesis21:21:''[Ishmael]livedinthewildernessofParanandhismothergotawifeforhimfromthe landofEgypt."TheIslamiclegend,however,setinanArabiancontext,evolvedtofindIshmaelawifeofgoodArab(notEgyptian)character.Thenamesassociated withIshmael'swivesintheunauthoritativerenditionsreflectpreIslamicArabroots,asdotherenditionscontainingthemotifoftheMaqam*Ibrahim*(#10).Onlya fewrenditionscarrytheseArabmotifs,however,andtheycannotbesaidtotypifythelegendasawhole. Editorialglossesareinterspersedthroughoutthenarrative.Fourrenditionsofmotif2,forexample,takepainstopointoutthatIshmaelwouldleavethesacredprecinct ofMeccabeforehunting,thusacknowledgingthereligioussanctityoftheSacredPrecinctofMecca(haram*)wherethetakingoflifeisstrictlyforbidden.The prohibitionofhuntingreflectsapreIslamicaswellasIslamicreligiousrule,ofcourse,andmayhaveenteredthelegendbeforeitbecamecanonizedunderIslam (thoughitappearsinfourofseventeenrenditions).20 Motif9consistsofeditorialglossesexplainingeitherthespecialsanctityortheoddbarrennessoftheholycityofMecca.Threeexplainhowpeoplewhocouldnot normallysurviveonthedietIshmaelandhisfamilyateinMeccacouldneverthelessthrivebecauseofthesanctifiednatureoftheplace.21Asecondandmorepopular versionexplainsthatthelackofagricultureinMeccaresultedfromthespecificfoodbroughtbyIshmael'ssecondwifetoAbrahamforhisblessing."Ifshehadbrought wheatorbarleyordates,thenthatlandwouldbefullofagriculture."22BothoftheseadditionsexplainvariousaspectsofIslamicorcurrentArabrealiathatwere insertedintoanolderlegend.23 ThelegendofAbraham'svisitstoIshmaeldrawstheclosestparallelwithavailableBiblicistmaterialwhilealsoexhibitingArabandIslamicmaterial.Itprobably evolvedoriginallyasbiblicalexegesis,althoughitnaturallysatisfiedimportantIslamicconsiderationsaswell,suchasthefactthatAbrahamdidnotrejecthisoldestson. ThefactisthatboththeBiblicistandtheIslamicversionsservetoexplainthebiblicalstorybyextendingthenarrativebeyondtheabruptendgiveninGenesis21:21. TheIslamicversionaffirmsthatIshmael

15

16

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wasneverrejectedinfavorofhisyoungerhalfbrotherIsaac.TheforebearofthenorthernArabsandtheQurayshcontinuedtoreceivehisfather'sblessinghissecond wife,befittingthestatusoftheArabmatriarchandtheprogenitorofMuhammad*,receivedexplicitapprovalfromfatherAbraham.24Ishmaelremainsclosely connectedwithhisfatherandindoingso,remainsfirmlywithintheAbrahamicmonotheistictradition.Thelegendalsoconfirmsthespecialawarenessandsensitivityof Ishmael.Hefeelshisfather'spresenceassoonashereturnsfromhunting.Hehasnodifficultyunderstandinghisfather'scodedmessageanddemonstrateshis unquestionablefilialpietyandobedience.Healsoportraystheimageoftheresponsibleprovider,allhighlyrespectedArabculturaltraits. InneithertheBiblicistnortheIslamictellingsofthelegenddidAbrahamexpelHagarandIshmaelfromthesphereofhisloveandconcern.ButintheJewishrenditions, Abrahamreturnshomewithoutgivinghiseldestsonablessing,whiletheIslamicrenditionsoverwhelminglynoteGod'sblessinginvokedbyAbrahamuponIshmael's family,thusprovingAbraham'sloveforhisArabprogenyandforArabianmonotheism(motifs8and9).AbrahamapprovesofIshmaellivinginMeccaandmarryinga properArabwoman.Hegiveshisblessingtotheirwayoflife. TheonlydisonancebetweentheIslamiclegendandthebiblicaltextisintheidentityofIshmael'swife,whoisEgyptianinGenesis21:21.TheJewishnarrativemidrash followsupontheversethroughthestoryofAbraham'svisits.25AbrahamdisapprovesofIshmael'sfirstMoabitewifewhomIshmaelhadhimselfchosen,soHagar sendsforamoreappropriatewifefromEgypt.AbrahamapprovesofHagar'schoiceonhissecondvisit,thusexplainingGenesis21:21.26TheJewishrenditions, therefore,appeartohaveevolvedasexegesisonGenesis21:21.27 TheIslamicrenditions,however,havenodirectassociationwiththeGenesisverse.Onthecontrary,theirpurposeappearstobetheestablishmentofIshmaelandhis progenyamongtheArabpeopleaverydifferentgoal.IfIshmaelhadtakenawifefromEgyptintheIslamicversionofthelegendasinthebiblicalstoryandits Biblicistexegesis,Ishmael'sarabizationwouldnothavebeenaccomplished.Moreover,thestorywouldhardlyhaveheldanyrelevanceinanArabiancontext.This particularaspectisnoteworthybecauseitistheonlysegmentoftheIbn'Abbas*AbrahamIshmaelcyclethatobviouslycontradictsthebiblicaltext.Itappearsthat therewaslittlealternativetoestablishingIshmael'sArabidentity.28Itsimportancewasgreatlyenhancedbythefactthathemarriedintooneofthelegendarypre IslamicArabtribesassociatedwiththeholycityofMecca.

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Chapter11 BuildingtheKa'Ba
BuildingtheKa'bainMecca,thespiritualandritualcenteroftheIslamicworld,marksaclimaxintheAbrahamIshmaelcycleandsignalstheculminationofAbraham's religiouscareeraccordingtoatleastoneschoolofearlyIslamictradition.Thisobservationmaynotbeimmediatelyclearfromacasualreadingofthesources,formost appendtraditionstoAbraham'sbuildingoftheKa'bawhichtellofhiscentralityinthePilgrimageritual,anactwhichmightbeseenasthetrueacmeofhislifesinceit establishesasacredprecedentfortheIslamicrequirementofPilgrimage.ButthePilgrimagetraditionsareinconsistentinstructure,content,andattribution,suggestinga laterassociation.1TheyrepresentmorerecentdevelopmentsthatdidnotformpartofacoherentearlygroupoftraditionsmakinguptheepicAbrahamstory. ThereportsaboutbuildingtheKa'baaredividedintothreemajortypesdistinguishedbytheultimateauthoritiesoftheirrecordsofauthentication:Ibn'Abbas*,'Ali* andalSuddi*.2Abrahamisalwaysdepictedastheprimarybuilder,withIshmaelsometimesassistinghim,butitisnotalwaysclearwhethertheentireKa'baisbuiltor whetheronlythefoundationsareraised.Themostconsistentandoftenrecurringversionisthatattributedtolbn'Abbas*. TheIbn'Abbas*Version ThisversionisdominatedbyfourteentraditionsattributeddirectlytoIbn'Abbas*.Twelvearecompletenarratives3andtwoarefragments.4Oneadditionalnarrative, identicaltotheIbn'Abbas*version,isgivenwithoutachainofauthorities,5andonefragmentisattributedtoSa'id*.6Thirteenofthesixteentraditions,therefore,are completenarratives. TheparadigmaticIbn'Abbas*version:

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1.AbrahamcomestoIshmaelathirdtime(10/16)andfindshimtrimmingarrows(15/16)underatree(dawha9/16)nexttothewellofZamzam(12/16). 2.HeinformshissonthatGodhasgivenhimacommand.IshmaelrepliesthatifGodgaveAbrahamacommand,hemustcarryitout.Inresponse,Abrahameither asksIshmaelforhelportellshimthathewascommandedaswell,andexplainsthatthecommandwastobuildGod'sHouse(13/16). 3.AbrahampointstoasmallhillraisedupabovethesurroundingareaorabovethewinterflashfloodsandtellsIshmaelthatthatistobethesiteoftheHouse(7/16). 4.AbrahamthereuponbeginsbuildingwhileIshmaelhandshimthestones. 5.WhenAbrahamtiresorthebuildinggets*toohighforhimtoreach,Ishmaelbringshimalargerockuponwhichhestands(13/16).ThatistheMaqam*Ibradhim* (15/16). 6.Astheycontinue,theyreciteQur'an*2:127:OURLORD,ACCEPT[THIS]FROMUS,FORYOUARETHEALLHEARING,THEALLKNOWING (13/16). TheIbn'Abbas*versionisconsistent,displayinglimevariationamongitssixteenrenditions.ThedawhatreeandZamzamwellmotifsseenalsoinpreviousIbn 'Abbas*narrativesdemonstratetheliteraryconsistencyoftheIbn'Abbas*cycleinitsidentificationofthesiteoftheKa'ba.7Hereaswellasintheothersectionsof theIbn'Abbas*cycle,wefindnosupernaturalinterventionasAbrahamandIshmaelcarryouttheirwork.Ishmaelischaracterizedasapiousmanwhofullysupports hisfatherincarryingoutthecommandofGod.Hecontinuestodemonstratefilialpietyfastmadeobviousinthepreviouschapterbyassistinghisfather,evenbringing thelargestoneforhimtostanduponandmovingitalongthesideoftheKa'baastheyworktheirwayarounditswalls. TheIbn'Abbas*versionexplainstheancientsanctityoftheKa'baaswellasthepreIslamicstructurenowcalledtheMaqam*Ibrahim*,8butitdoessoin monotheistic,evenBiblicisttermsbyvirtueofthenamesofthecharactersinthestory.Nosupernaturalormagictraitsareassociatedherewiththeholyplaces,despite supernaturaltraitsfoundinothersources.9AndasidefromGod'sHousebeingbuiltinMeccaratherthanJerusalem,noneofthemotifsareinconsistentwithBiblicist material.Theydoappeartobeincongruous,however,withwhatonewouldexpectfrompreIslamicArablorebecausetheyhavebeenpurgedofpreIslamic religiouscontent.TheoldreligioussiteswereexplainedsimplythroughanoverlayofBiblicistmaterialthatwasentirelyconsistentwiththethrustofthebookof Genesis.10Andclosurefortheepisodeisprovidedbymotif6,anIslamicinsertionthatbindstheentirenarrativetotheQur'an*.11 AlegendestablishingthesanctityoftheKa'baasGod'sHousewouldnothavedevelopedinBiblicistcommunitiesasweknowfromtoday.Never

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theless,itscontent,style,andliterarymotifsfitperfectlywiththepreviousnarrativesattributedtoIbn'Abbas*,someofwhichwehavesuggestedearlierderivefrom Jewishnarrativeexegesis.ThisversionofbuildingtheKa'baisneitherpredominantlyBiblicistnorpreIslamicArabinnature,anditneededlittlemodificationthrough IslamicinsertionstoplaceitfullywithintherubricofclassicIslamictext(onlymotif6).ThelegendfunctionstocapAbraham'slifewithhisestablishingtheKa'ba, therebyextendingtheAbrahamcycletoitsappropriateconclusionintheMeccansetting.SincethecoreofthelegendrevolvesaroundestablishingAbrahamasthe founderoftheKa'baevenwithoutthehelpofIslamiceditorialadditions,itsuggeststhepossibilityofthisepisodeandthefullAbrahamcycleattributedtoIbn'Abbas* havingevolvedinapreIslamicArabenvironmentinwhichBiblicistinfluencewasalreadystronginaworldinwhichAbraham'sassociationwiththeKa'bawas establishedevenbeforeMuhammad's*extensivecontactwiththeJewsofMedina.12AbrahamisfrequentlyassociatedwithestablishingsacredsitesintheHebrew Bible(Genesis12:713:4,13:1821:33),andthisassociationwasprobablythesourceforhispreIslamicconnectionwiththefoundingoftheKa'ba. Intheearlierepisodesofthelbn'Abbas*Abrahamcycle,theplotappearstofollowthebiblicalstoryofAbrahamandIshmaelquiteclosely.OnceIshmaelis establishedinMeccaandremainsoutsidetheframeworkandpurposeofthebiblicalstory,however,thetraditionstakeonmoretypicallyArabianconcernsthatrelate moredirectlytoancientMeccanassociations.WenotefewerbiblicalparallelsandgreaterfreedomintheuseofArabandIslamiccomponentsasthelegendunfolds furtherawayfromthesettingandchronologyofthebiblicalstory.TheIbn'Abbas*cycleextendsthebiblicalstoryofAbrahamandIshmaeltoitslogicalconclusionin anArabiansetting,suggestingthepossibilityoftheuseofthis(orsimilar)legend,amongpreIslamicheterodoxBiblicists(orArabianhanif*monotheists)who worshipedattheholysitesinMecca. The'Ali*Version Thisversionisdominatedbysixteentraditionstracedbackto'Alib.Abi*Talib*.FivelocatedinthesourcesundertherubricofAbraham'stransferofIshmaeland HagartoMeccahavealreadybeendiscussedaboveinChapter8.Ofthosefive,fourrefertoHagarandIshmaelaccompanyingAbrahamtoMeccawhenheis commandedtobuildGod'sHouse.TheremainingelevenrenditionsarefoundamongdiscussionsontheactualbuildingoftheKa'baandexcludeanyreferenceto HagarandIshmaelaccompanyingAbrahamtoMecca.Becausethetwogroupsrepresenttellingsofthesametradition,wehavepresentedtheentiresampleof"'Ali*" traditionshere,includingthosealreadyexaminedinChapter8.

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The'Ali*versionactuallycomprisesthreecovarianttraditions.AllportrayAbraham'sjourneytoMeccaasanimmediateresponsetoGod'scommandtobuildthe Ka'ba.13TheyalldepictAbrahamreceivingsupernaturalassistanceinlocatingthesiteuponwhichtobuildtheKa'ba,andallbutoneportraythesakinaasproviding himwiththatassistance.Apartfromthesecommonalities,adegreeofvariationmaybeobservedbetweenthecovariants,delineatedbelowas1)Maqam*,2)Cloud, and3)Spider.Wealsonoteacertainamountofconfusionamongthetraditions,aphenomenonnotsurprisingsincethethreerelatedaccountsofAbrahambuildingthe Ka'baareattributedtothesameauthority. TheMaqam*Tradition The"Maqam*Tradition"consistsofsevennearlyidenticalrenditions(7/16).14 1.Oneortwomenapproach'Ali*andaskhimiftheHouse15isthefirstdwellingplaceonearth(6/7).16'Ali*answersthem(6/7)orbeginsthenarrative(1/7)by sayingthatitwasnotthefirsthouse(bayt),butwasthefirstwiththeblessingoftheMaqam*Ibrahim*.Whoeverentersitissafe.17'Ali*thenaskspermissionofhis questionertocompletehisexplanation,andcontinues. 2.GodcommandedAbrahamtobuildHimaHouse,butAbrahamwasveryuneasybecausehedidnotknowwheretobuildit(7/7). 3.Toremedythis,Godsenthimthesakina*,agalewindwithtwoheads(6/7)oronehead(1/7),whichleadshimtoMecca(6/7)ortothecorrectlocation(1/7). 4.Thesakina*coileditselfuponthesiteoftheKa'baliketheroundArabshieldofoverlappingleatherskinssewnoneovertheother(6/7),orlikeasnake(1/7). 5.AbrahamistoldbyGodtobuildwherethesakina*cametorest(6/7)ortoactuallybuilduponit(1/7).18 6.Hebuilds,butonestoneremainstobeputinplace(5/6),orAbrahamreachesthelocationofthestone(alhajr*)(1/6).Ishmaelisplayingnearby,andAbraham tellshimtofindastone(6/6).WhenIshmaelreturns,19hefindsAbrahammountingtheBlackStone.20Heaskshisfatherwhogaveittohim(6/6).Abrahamanswers thatitwassomeonewhodidnottrustinIshmael's(5/6)orIshmael'sandAbraham's(1/6)building.ItwasGabriel(6/6)whobroughtitfromheaven(5/6). Aneighthrenditionofthistraditioncontainsaslightvariant,thoughalsogivenon'Ali's*?authority.21Itexcludes'Ali's*remarksregardingthefirst

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houseandcommenceswithGodcommandingAbrahamtobuildtheHouseandcallthepeopletothePilgrimage:
IbnHumaydreportedtousontheauthoritygoingbackto'Ali*b.Abi*Talib*thatheusedtosay:"WhenGodcommandedAbrahamtobuildtheHouseandcallforthe pilgrimageamonghumanity,AbrahamwentoutfromSyriawithhissonIshmaelandIshmael'smother,Hagar.Godsentthesakina*withthem,awindthathasatonguefor speaking.AbrahamfolloweditwhereveritwentuntilitarrivedinMecca.WhenitcametothesiteoftheHouse,itcircledarounditandsaidtoAbraham,'Builduponme!Build uponme!'AbrahamthereuponlaidthefoundationsandraiseduptheHousealongwithIshmaeluntiltheyarrivedatthelocationofthecomersupport(alrukn).Abrahamsaidto Ishmael:'Omyson,findmeastonethatImayestablishasasignforhumanity!'Hebroughthimastone,butAbrahamwasnotsatisfiedwithitsohesaid:'Findmeadifferentone!' SoIshmaelwenttosearchfora[different]stone.Butwhenhecameback,ithadalreadybeenbroughtandAbrahamhadplaceditinitsproperlocation.Hesaid:'Ofather,who broughtyouthisstone?'Abrahamanswered:'Someonewhodidnotletmedependonyou,myson.'"

TheserenditionsoftheMaqam*Traditioncontainthreeinstancesofsupernaturalintervention:thesakina*leadingAbrahamtoMecca,thesakina*showinghimthe exactlocationoftheKa'ba,andGabrielbringingtheBlackStonetoAbrahamfromHeaven.TheyhavenothingincommonwithBiblicistlegendsasidefromthe biblicalnamesofthecharacters,buttheycontainthemotifsoftheJinnilikesakina*andtheBlackStone,whicharenotfoundinJewishfolklore.22Thesiteisthe ancientArabreligiousshrine,andthecoilingupofthesakina*isdescribedintermsofatraditionalArabbattleshield.Withthecombinationofbiblicalcharactersand Arablore,theMaqam*TraditionexplainsthesanctityoftheKa'baandtheBlackStoneintermsrecognizableinbothBiblicistandancientArabenvironments.The introduction,ontheotherhand,locatesitinrelationtotheQur'an*,therebyplacingitinanIslamiccontext.TheMaqam*TraditionassociatestheMaqam*Ibrahim* withtheentireSacredPrecinctofMecca(theHararn*)notfromthecontentsofthenarrativeitselfbutratherbytheintroductorycommentof'Ali*(motif1),which setsupthetraditionasexegesisonthetermMaqam*Ibrahim*foundinQur'an*3:97.23 OnlyoneofeighttellingsmentionsthatAbrahambroughtHagarandIshmaeltoMecca,yetsixdepictAbrahamtellingIshmaeltoseekoutastoneforthecomer support.Ishmael'sunsuccessfulsearchandlackofassistancetohisfatherpointtotheassumptionthatheistooyoungtoassistinbuildingtheKa'ba.Thisepisode wouldthereforeseemtohavetakenplacewhen

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AbrahamfirstbroughthisfamilytoMecca,althoughonlyonerenditionaffirmsthisexplicitly. TheMaqam*TraditionexhibitsaconcernforthesanctityoftheKa'baandtheBlackStone,withonlytheintroductionreferringtotheMaqam*Ibrahim*andno significantconcernforahistoryofHagarandIshmael.ItstronglyreflectspreIslamicArablegendssurroundingthesupernaturalsanctityoftheKa'baandtheBlack Stone,althoughittooisinfluencedbyBiblicismthroughthenamesofitscharacters. TheCloudTradition The"CloudTradition"24featuresasupernaturalcloudthatfloatsoverthesiteoftheKa'bainordertomarkitsexactmeasurementsforAbraham.Onlythreecomplete narrativeswerelocatedinthesources,althoughitisreferredtoonotheroccasions.25 1.AbrahamiscommandedtobuildtheHouse. 2.HecomestoMeccabringingHagarandIshmael. 3.WhentheyreachMecca,AbrahamseesacloudfloatingoverthesiteoftheKa'ba.ItspeakstoAbrahamsaying:"Buildonmyshadow(ormeasurements),butdo notexceedordiminish[them]". 4.WhenAbrahamfinishesandleavestoreturntoSyria,HagaraskshimtowhomheisentrustingherandIshmael.Heanswers,"ToGod,"whichHagaracceptsby saying,"Hewillnotallowustoperish". 5.AshortenedSafaMarwa*andZamzamstorythenfollows.26 TheCloudTraditioncontainsonemotifprobablyderivingfromBiblicistmaterialinadditiontoitsuseofbiblicalnames.ThecloudrestingoverthesiteoftheKa'bais reminiscentofthebiblicalcloudrestingovertheTabernacleinthedesertbutasinthecaseofthesakina*,thisportrayalissubstantiallyremovedfromthebiblical view.27ByexplainingthesanctityoftheKa'bathroughthesupernaturalcloud,thelegendconfirmstheholinessofthesiteintermsthatmightberecognizedbyboth BiblicistsandpreIslamicArabs. ThoughincorporatingBiblicistmotifs,theCloudTraditionalsohasthefeelofanArablegendaccountingforthesanctityoftheKa'ba.Itprovideslessinformation abouttheholysitethantheIbn'Abbas*versionortheMaqam*traditionbyitsomissionofreferencestotheBlackStoneortheMaqam*,mIbrahim*,anditisnot particularlypopular,althoughitclearlyhadenoughmerittoallowforalTabari*andthenIbnKathir*toincludeitintheirworks. TheSpiderTradition The"SpiderTradition"isalsorepeatedlessoftenthantheothers,andcentersonacomparisonofthewaythesakina*showedAbrahamthelocation

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oftheKa'bawiththewayinwhichaspidermarksoutitshome.Thesakina*markedtheperimeteroftheKa'baasaspiderwouldfirstthreadasinglestrandaround theperimeterofitswebbeforefillingitin.28 1.AbrahamcamefromArmenia(3/4)withthesakina*guidinghim.JoiningthemwereGabrielandtheSuradbird29(1/4). 2.Thesakina*guidedhiminmarkingoffthesitelikeaspidermarksoffthesiteofitshome(4/4). 3.Abrahamorthesakina*30liftedstonesthatonlythirtymencouldlift(4/4)inbuildingtheHouse(1/4),exposingthefoundationoftheearlierHouse(2/4),or bringingthestonesofthesemicircularenclosuretothesideoftheKa'ba(alHijr*,1/4)31 4.OnerenditioncontinueswithasequenceoftheCloudTradition:afterthefoundationsareexposed,acloudfloatsoverthesiteandgivesAbrahaminstructionsabout buildingtheHouse.32 TwovariantSpiderrenditionsaregivenontheauthorityofMujahid*33andonthejointauthorityofIbnJurayjandBishrb.'Asim*.34TheMujahid*renditionreads: "AbrahamdrewnearfromSyriawiththesakina*,aSuradbird,andanangel.Thesakina*said:'OAbraham,establishtheHouseuponme!'Forthatreason,noking ordesertArabpilgrimwillcircumambulatetheHouseunlessheisinastateof[religious]tranquility."35 Theotherrenditionhas:"AbrahamcamefromArmeniawiththesakina*,theangel,andtheSuradbirdguidinghim,markingthelocationoftheHouselikethespider marksthelocationofitshome.He/itliftedarockthatthirtymencouldnotlift.Thesakina*said:'Builduponme!'Forthatreason,thedesertArabpilgrimandthe tyrantwillnotenteritunlessheisinastateof[religious]tranquility." TheSpiderTraditionpresentssomeintriguingdifficultiesforanalysis.ThestoryhasnoconnectiontoBiblicistcontentasidefromAbraham'sname.Hisoriginin ArmenianeverthelessraisesthepossibilityofanearlierlegendinChristiannarrativeexegesis.TheSpidermotif(2)maybeasimplecomparisonoftheactionsofthe sakina*tothenaturalhabitsofaspider,oritmayrepresentadeeperbutobscurelevelofassociation.36 TheSpiderTraditionexplainsthesanctityofapreIslamicArabreligiousshrinethroughthesupernaturalsakina*.TheSuradBirdisalocalcreaturefoundinthe ArabianPeninsula,butitssignificance,aswellasthatofthespiderandArmenia,stillremainsunclear.NoclearlyIslamicmaterialmaybefoundinthisstory. Asinthecaseofthetwopreviouscovariantsontheauthorityof'Ali*,thisisafantastictalethataccountsforthesacrednatureoftheKa'bainMecca.Liketheothers, itbringsAbrahamtoMecca,althoughinthistraditionhecomes

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fromArmeniaratherthanSyria.Abrahamistheonlyhumancharacterinthetradition.TheSpiderTraditionlacksanycomponenttreatingtheBlackStoneorthe Maqam*Ibrahim*andappearstobeaminortraditionthatwasprobablyretainedbecauseofitsauthoritativesource,'Ali*.LiketheCloudTradition,itremains incompleteandsomewhatobscureinthatitdoesnotincludeIshmaelorprovideanexplanationfortheBlackStoneortheMaqam*Ibrahim*. Itisnotablethatthemorefantastictraditionsinthisseries,andparticularlythesakina*traditions,areassociatedwith'Ali*b.Abi*Talib*.Ineveryrenditionofthe three'Ali*versions,AbrahamiscreditedwithbuildingtheHousewithoutanyhelpfromIshmael,anotionthatappearstocontradictQ.2:127.EvenwhenIshmaelis askedtohelp(asintheMaqam*Tradition),hefailsinwhathewasaskedtodo. TheSuddi*Version Anoutlineofthe"Suddi*"version,representedbythreecompleterenditions,37twoincompleterenditions,38andonebriefsynopsis,39follows: 1.GodentrustsAbrahamandIshmaelwiththepurificationoftheHouse40(3/5)orcommandsthemtobuildtheHouse(2/5). 2.AbrahamgoestoMecca(4/5). 3.AbrahamandIshmaeltakepickaxes(4/5)butdonotknowwheretodigthefoundations(5/5). 4.GodsendsawindcalledtheGaleWind(Rih*Khajuj*,5/5)whichhastwowingsandaheadintheshapeofasnake(5/5).ItsweepsaroundtheKa'bafor AbrahamandIshmaelandlaysbarethefoundationsofthefirstHouse41(5/5). 5.AbrahamandIshmaelfollowwiththeirtoolsuntiltheyestablishthefoundations,towhichtheQur'an*refersin22:26:BEHOLD!WEGAVETHESITEOFTHE HOUSETOABRAHAM(5/5).42 6.WhentheyreachthecomerinwhichtheBlackStoneistobeset,AbrahamsendsIshmaeltofindagoodstonetoputthere.Ishmaelcomplainsthatheis"lazyfrom exhaustion,"butgoesanyway(3/3).Whenhereturnswithastone,Abrahamisnotsatisfiedandsendshimbacktofindabetterone(1/3). 7.Whileheisgone,GabrielbringstheBlackStonefromIndia(3/3).Itwasoriginallyapurewhitesapphire,whiteasthethighama*plant,43whichAdambrought downfromHeaven(3/3).Butitbecameblackfrommenstruatingwomen(1/3)orthesinsofhumanity(2/3). 8.IshmaelbringsastoneandfindsAbrahamnexttothecorner(rukn).IshmaelaskswhobroughttheBlackStone,andAbrahamanswers:"Someonelivelierthan you!"(3/3).

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9.Thentheybothbuildittogether(3/3)recitingQur'an*2:127:OLORD,ACCEPT[THIS]FROMUS,FORYOUARETHEALLHEARING,THEALLKNOWING(2/3). AsidefromthebiblicalcharactersagainandAbraham'sassociationwithfoundingreligioussites,thisversionhasnoconnectionwithBiblicistmaterialandprobably evolvedaroundthepreIslamicshrinesatMecca.TheactofpurifyingtheKa'bainmotif1andmotifs5and9connectittotheQur'an*,therebybringingitintothe realmofacceptableIslamictradition. TheimageofalSuddi's*''GaleWind"isquitesimilarto'Ali's*sakina*,andthedefinition(rih*khajuj*)isidentical.44ItismorecloselyconnectedtotheQur'an* thananytraditionsofthe'Ali*version,however,andprovidesanarrationthatismoreconsistentwithQur'an*2:127becauseAbrahamandIshmaelarecreditedwith buildingtheHousetogether,despitethefactthatIshmael'sstoneisnotacceptable.TheSuddiversionalsomakesitclearthattheyestablishthefoundationsuponthose oftheoriginalKa'baandbuildthestructureinoneact.45InboththeIbn'Abbas*andthe'Ali*versions,itisunclearwhetherAbraham(andIshmael)merelylaythe foundationsorraisethebuilding.46 TheBlackStonesegmentoftheSuddi*versionprovidesthefullestlegendaryexplanationforthatsacredrelicoftheKa'ba.Andbyreferringtotheestablishmentof theoriginalKa'bapriortoAbraham,itprovidesafullandsatisfyinghistoricalperspective.47ThelackofaMaqam*Ibrahim*componentissurprising,sinceinallother ways,thisversionappearstorankwiththemostcomplete.AlSuddi's*versionisuniquewithitsinclusionofQ.22:26(BEHOLD!WEGAVETHESITEOFTHEHOUSETOABRAHAM)as afocalpointforthenarrativetradition. ThetraditionsaboutAbrahambuildingtheKa'bamakeupthelargestnumberandexhibitthewidestvarietyofreportsonanytopicoftheAbrahamIshmaelcycle outsideofthestoryoftheSacrifice.48Themanyhybridrenditionsdrawingfrompartsofthethreemajorversions,aswellasthenumberofuniquerenditionspointto theimportanceattachedtotheKa'ba'sorigins. ThehybridtraditionsincludeamixoftheIbn'Abbas*and'AliCloud*tradition,49theIbn'Abbas*and'Ali*versions,50andothers.AlYa'qubi's*renditiongivesonly abriefexplanationofthebuildingoftheKa'baandusesitasavehicletoarriveatthePilgrimageritual,whichhedeemsmostimportant.51Themostcompleterendition ofallisgivenbyalAzraqi*ontheauthorityofMuhammad*IbnIshaq*.52ItincorporatestheIbn'Abbas*version,'AliMaqam*,Cloud,andSpidertraditions,the Suddi*version,andanumberofuniquecomponentsthatappearinnootherrenditions.Thistellingwasclearlyanattempttoweavetogetheracomprehensivehistory oftheKa'baanditsmajorfeatures:
WhenAbrahamtheFriendofGod(khalil*Allah*)wascommandedtobuildtheSacredHouse,hedrewnearfromArmeniaonBuraq.Withhimwasthesakina*whichhadaface thatspoke.Itisablowingwind.

Page89 HealsohadanangelthatshowedhimthelocationoftheHousewhenhearrivedinMecca.Ishmael,whowas20yearsoldatthetime,wasalsowithhim.Hismotherhaddied beforethatandwasburiedatthesiteofalHijr*.53Hesaid:"OIshmael,GodhascommandedmetobuildHimahouse."Ishmaelsaidtohim:"Whereisitssite?" AnangelshowedhimthesiteoftheHouse.Theybothgotupandbegandiggingatthefoundations.Theywerealone.Abrahamarrivedatthefoundationsoftheprimordial Adam.54HedugtotheveryfoundationoftheHouseandfoundgreatstonesthat30mencouldnot[lift].ThentheybothbuiltonthefoundationsoftheprimordialAdamandthe sakina*curleduplikeasnakeontheoriginalfoundationssaying:"OAbraham,builduponme!"Sotheybuilt.ThatiswhydesertArabpilgrimsortyrantsdonotcircumambulate theHouseunlesstheyareinastateof[religious]calm. SotheybuilttheHouse.Itsheightwas9cubits.ItsmeasurementfromthecomeroftheBlackStone(alruknalaswad)tothenorthcornertowardtheareacalledalHijrwas32 cubits.ItsmeasurementfromthenorthcomertothewestcomeratwhichistheHijr*wall(alhijr*)was22cubits.Thelengthofitsbacksidefromthewestcomertothesouth comerwas31cubits.ThemeasurementofitssouthernsidefromthecomeroftheBlackStonetothesouthcomerwas20cubits.ThereasonitiscalledtheKa'baisbecauseitwas createdasacube. ThefoundationofAdamwaslikethatbuilding[intermsofitsdimensions].Itsdoorwasinanunspecifiedlocationuntil[thetimeof]As'adalHamiri*.Heistheonewhomadea doorandPersianlockforit,covereditwithacompleteembroideredclothcovering(kiswa)andsacrificedthere. Abrahambuiltanarborofarak*treesfromthehijr*tothesideoftheHousefortheprotectionofhisshegoats.ItbecameacorralforthegoatsofIshmael.55 AbrahamdugapitinthemiddleoftheHousetotherightofitsentranceasatreasuryfortheHouse,inwhichobjectsbroughttoitwereplaced.Thisisthepituponwhich'Amru* b.Nuhayy*raiseduptheidolHubalthattheQurayshusedtoworship.DivinationwaspracticedwitharrowsbytheidolafterhebroughtitfromHit*inthelandoftheJazira*. AbrahamwouldbuildwhileIshmaelwouldpassthestonestohimonhisshoulder.Whenthebuildingwasraisedup,IshmaelbroughttheMaqam*neartohim.Hewouldstand uponitandbuildasIshmaelwouldmoveitaroundthesidesoftheHouseuntilhecametothesiteofthecomeroftheBlackStone.AbrahamsaidtoIshmael:"OIshmael,lookfora stoneformetoputheresothatitwillbeasignforthepeople.

Page90 Theywillbegintheircircumambulationsfromit[slocation]."SoIshmaelwenttolookforastoneforhim.Hereturned,butGabrielhadalreadycomeandbroughttheBlackStone. Godhaddepositedthecomer(airukn)withtheBlackStoneatAbu*QubayswhenhesubmergedtheearthatthetimeofNoah.56Hesaid:"WhenyouseeMyFriend(Khalili*) buildingMyHouse,bringitouttohim. WhenIshmaelcametohimandsaid:"OFather,wheredidyougetthat?",hereplied:"Someonebroughtitwhodidnotentrustmewithyourstone.Gabrielbroughtit."When GabrielputthestoneinitsplaceandAbrahambuiltaboveit,itsparkledandglistenedwithapowerfulwhitenessandradiateditslighttotheeast,west,southandnorth. ItslightshoneinalldirectionsoftheSacredPrecinctuntiltherewerenoidolsthere.ItsdeepblacknesswasaresultofthefiresthatburnedittimeaftertimeduringthepreIslamic periodandduringIslam.InthepreIslamicperiod,awomancameduringthetimeoftheQurayshandpreparedafireattheKa'ba.Asparkflewoffontothecurtainscoveringthe Ka'baandburnedit.ThecomercontainingtheBlackStonewasburned,itbecameblackened,andtheKa'bawasweakened.ThatisthereasonthattheQurayshwereallstirredup aboutdemolishingand[re]buildingit.IntheIslamicperiod,duringtheperiodofIbnalZubayr,alHusayn*b.NumayralKindi*surroundeditandburnedtheKa'ba.Thecomer [containingtheBlackStone]wasburnedand[theBlackStone]splitintothreepiecesuntilIbnalZubayrputthembacktogetherwithasilver[setting].Itsblacknessisbecauseof that.IfonlytheimpureduringtheshamefulpreIslamicperiodhadnottouchedthecomer,butonlythepure!

AlQummi*57andalTabarsi*58provideauniquerenditioninwhichIshmaelcarriestheBlackStonefromDhu*Tuwwin,alocationnearMecca.59AlAzraqi*,who providesmoretraditionsonthissubjectthananyoftheotherexegetes,alsogivesatraditionontheauthorityofWahbb.MunabbihthattiesAbraham'sbuildingofthe HouseverycloselywithAdam'soriginalstructureandincludesthe'AliCloud*traditionwithinit.60 Finally,IbnKathir*twicementionsatraditionthathefoundinalAzraqi*,inwhichDhu*alQarnaynhappensuponAbrahamandIshmaelbuildingtheKa'ba:"Ibn Abi*Hatim*said...ontheauthorityof'Aliya*b.Ahmar*thatDhu*alQarnayncametoMeccaandfoundAbrahamandIshmaelbuildingthefoundationsofthe Housefromfivemountains.61Hesaid:'Whatareyoudoing?'Abrahamreplied:'WehavebeencommandedtobuildthisKa'ba.'Hesaid:'Thenprovewhatyouclaim!' Sofivewildsheepgotupandsaid:'WebearwitnessthatAbrahamandIshmaelarethetwowhohavebeencommandedtobuildthisKa'ba.'Hethensaid:'Iam satisfied[withthisproof]'."62Withthat,Dhu*alQarnaynjoinsAbrahamincircumambulatingtheKa'ba.

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TheremainderoftheexegeticalmaterialconsistsofattemptstoclarifyavarietyofissuesraisedbytheQur'an*orthelegends,andanumberofmiscellaneous commentscenterondescriptionsofthesakina*.Someexplainthatithadaheadthatlookedlikeacat,thatitcamedownlikeafogoracloud,thatithadahuman head,orthatitwasakindofwhitevulture.63OthersrecordthetraditionthattheKa'bawasbuiltfromthestonesoffivemountains:fromMt.Sinai,theMountof Olives,Lebanon,Judi*,andHira'*orfromHira'*,Thabir*,Lebanon,alTur*(sometimesreferredtoasTur*Sina'Mt*.Sinai),andalJabalalAhmar.64Apopular issuefordiscussionwaswhetherAbrahamraisedupthefoundationsoftheHousebyhimselforwhetherhewasassistedbyIshmael.65 Certainissueswereregardedasproblematicbytheexegetes,suchaswhetherGodactuallycommandedAbrahamtobuildtheKa'basincetheQur'an*impliesbut doesnotexplicitlysayasmuch.66Anotherproblem,aswehaveseen,iswhetherAbrahamactuallybuilttheoriginalKa'baorwhetheranearlierstructureassociated withAdamwasalreadyinexistence.Thetraditionliteraturetendstosupportthelatterclaim,whichmaybethemessageoftheQur'an*aswell.67IbnKathir*presents alloftherelevantqur'anic*versesforthereadertoexamine.68 IbnKathir*doesnothesitatetoofferhisowncommentsregardingthesoundnessofcertaintraditionsandtheirchainsofauthorities.Hepresentsanumberofdifferent traditionsregardingtheoriginsoftheKa'baandthenwrites:"AllofthesetraditionsarefromtheIsraelites(banu*isra'il*).Wehavedeterminedthattheyarenottruth norlies,forthereisnosupportforeither.Generally,theyarerejectedasnotbeingthetruth."69 BothalTabari*andIbnKathir*tendedtofollowtheIbn'Abbas*versionofthebuildingoftheKa'ba.AlTabarsi*,aswouldbeexpectedfromhisShi'ite background,followsthe'Ali*version,stipulatingthatAbrahambuiltitalonewhenIshmaelwastooyoungtohelp.ThemysticIbn'Arabi*drawsfromboththe'Ibn Abbas*and'Ali*versionsinordertodrawattentiontohisesotericviews.Theotherexegetestendtowithholdtheirownpersonalviewsregardingthebuildingofthe Ka'babutexpressthemselvesthroughtheircitationoftraditions. ThebuildingoftheKa'baattractedtheattentionofmostofourexegetesandmanyoftheearlytraditionists.ItwasnaturalfortheearlyMuslimstoestablishaplausible sacredhistoryforthefoundingoftheirholiestreligiousshrine.TwobasicapproachesevolvedforprovidingsuchasacredIslamichistory,andbothfollowedthe Qur'an*(aswellastheBible)byincludingAbrahamandIshmaelinthefoundingprocess.Theapproachrepresentedbythe'Ali*andSuddi*versions,whichincludes themotifoftheBlackStone,minimizesIshmael'srole,whiletheotherapproach,representedbytheIbn'Abbas*versionandexcludinganymentionoftheBlack Stone,maximizesit.

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Eachapproachdrawsfromadifferenttraditionliteratureforthebulkofitsmaterial. TheIbn'Abbas*versionrepresentsauniqueandconsistentapproachtothetraditionliteraturewhichmaybefoundthroughoutitsaccountoftheAbrahamIshmael cycle.ItdrawsheavilyfromBiblicisttraditionsandistypicallyconcernedaboutfollowingahistoricaloutlinethatdoesnotcontradictthebiblicalversionofthestory. TheIbn'Abbas*stylecanbefoundthroughoutitscoherentaccountofAbrahamichistory,beginningwiththePatriarch'semigrationfromthelandofNimrod.Itends withthefinalauthenticationofthemajorIslamicreligioussitebyanchoringitinthepersonandhistoryofthefirstmonotheist,Abraham.The'Ali*traditionsandthe Suddi*andMujahid*versionsrepresentanapproachthatdrawsmoreofitsmaterialfrompreIslamicArabtraditions.Theyappeartobeeitherunawareofor unconcernedaboutthecoherenceorrelevanceofbiblicalhistoryandstories.70 ThetotalomissionoftheBlackStoneintheIbn'Abbas*renditionsbeckonsourattention.ThisversionprobablyignoredtheBlackStonepurposefullyinconsonance withtheviewofsomeCompanionssuchas'Umarb.alKhattab*,whoiscreditedwithbeinguncomfortablewiththepaganlikevenerationofsuchanobject. AccordingtoalBukhari's*reportontheauthorityof'Abis*b.Rabi'a*:71"'UmarcameneartheBlackStoneandkisseditandsaid,'Iknowthatyouareastoneand canneitherbenefitnorharmanyone.HadInotseentheApostleofGodkissingyouIwouldnothavekissedyou.'"AlBukhari*citesasecondreportontheauthority ofthefatherofZaydb.Aslam:72"'Umarb.alKhattab*addressedthecomer[oftheKa'bainwhichwassituatedtheBlackStone](rukn)saying,'ByGod,Iknow thatyouareastoneandcanneitherbenefitnorharm.HadInotseentheProphettouchingyou,Iwouldneverhavetouchedyou.'" TheIbn'Abbas*versionisacomplexliteraryworkthatwaswoventogetherwithspecialconcernforconsistencyofplotandtheuseofvariousliterarymotifs.Ittakes thelistenerorreaderonalongjourneywithAbraham,whosuccessfullypassesaseriesofdifficulttrialsculminatingintheestablishmentofGod'sholyHouseinMecca andtheritualPilgrimage.ThesetrialsincludehisrealizationofmonotheismduringhisyouthinthelandofNimrod,73thethreatsandattemptsofhisownpeopletokill himtherebecauseofhisbelief,74thelongjourneyfromhisnativelandandpeopletoGod,75thetrialofthetyrantwhowouldstealhiswifeSarah,76thefamilyconflict resultingfromSarah'sjealousyofHagar,hishavingtoleavehissonIshmaelwithHagarinaninhospitabledesert,thechallengetocareproperlyforhisentirefamilyand particularlyhissoninMecca,thetrialoftheSacrifice,77andfinally,thecommandtobuildGod'sHouse. Alloftheseninetrials,withtheexceptionofthetyrantlegend,arefoundinrenditionsattributedtoIbn'Abbas*.78Thesetrialsaresimilartothose

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enumeratedinPREchapters1631. AtenthandfinaltrialintheIslamiccontextmightbeGod'scommandtoAbrahamtocallallhumanitytoperformthe Pilgrimage,80althoughitisnotreferredtoassuchinthesources.TheIslamicsourcesdonotspecificallyconsiderAbraham'sadventurestrialsnordotheyenumerate tentrialsasdosomeJewishsources,butQur'an*2:124reads:REMEMBER!ABRAHAMWASTRIEDBYHISLORDWITHKALIMAT* , atermmeaning"word"butquite enigmaticinthiscontextandprovokingagooddealofexegeticalcomments.Someexegesisviewsthekalimat*asbeingaseriesoftentrials,buttheyaregenerally differentfromournarrativesandfromPRE.81Onlyoneview,whichisnotwidespreadinthesources,suggestsasequencesomewhatsimilartotheIbn'Abbas*cycle: thetrialsarethestar,themoon,andthesunwhenAbrahamwastemptedtobelievethattheyweregods,thefireofNimrod,hisemigration,hiscircumcision,andthe Sacrifice.82 DespitethefactthattheAbrahamIshmaelcycleattributedtoIbn'Abbas*endswiththebuildingoftheKa'ba,alargenumberoftraditionsevolveddescribingthenext logicalstep:sacredPilgrimagetotheholysitesasprescribedbytheQur'an*.ThiswillbethetopicofthelastchapterintheMeccanSequence.

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Chapter12 ThePilgramage
OneoftheFivePillarsofIslam(alarkan*alkhamsa),theannualpilgrimagetoMeccaanditsenvironsduringthemonthofdhu*alhijja*,isknownastheHajj* andisarequirementforallMuslimswhoareable(Q.3:97).1TraditionsreferringtoAbraham'sPilgrimageareorganizedaroundeitheroftwonarrativefoci:oneis Abraham'sresponsetothedivinecommandinQur'an*22:272tosummonallhumanitytoperformtheHajj*theotherisAbraham'sownactionsduringhisfirstand divinelyguidedPilgrimage.Sometraditionsincludeboththeseevents.ThePilgrimagetraditionsdonotdisplaythesamekindofconsistencynotedinmanyofthe earliersections,nordotheyexhibitthekindofliteraryconsistencyamongtraditionsgroupedaccordingtothenamesoftheultimateauthoritiesoftheirrecordsof authentication.Onlyafewaredescriptivenarratives,whilemostaresimplenonnarrativecomments. Ofthirtysixtraditionstreatingthetopic,elevenareattributedtoIbn'Abbas*3andsixareattributedtoMujahid.4Bothgroupsofauthoritativetraditionsconsistmostly ofbriefstatements,andonlyonerenditionineachcouldbeconsideredanarrative.5Theseaswellasothernarrativesexaminedinthischapterareactuallydescriptive accountsofAbraham'sactofcallinghumanitytotakepartinthePilgrimageorhisritualactivitiesonhisownPilgrimage.OfthenineteentraditionsnotattributedtoIbn 'Abbas*orMujahid*,twelvearenarratives6andsevenarebriefcomments.7 TheSettingforthePilgrimage ThechronologicalsettingforthePilgrimagetraditionsinthehistoriesandstorycollectionsisimmediatelyafterAbraham'sconstructionoftheKa'ba.IntheQur'an* commentariesthetraditionscenterontwoQur'an*verses.Oneseriesfocusesonthemeaningofmanasik*or"ritualstations"8inQur'an*2:128:OURLORD,MAKEUS
MUSLIMSTOYOUANDAMUSLIMPEOPLEOFOURPROGENY.

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ANDTURNTOUS[INFORGIVENESS]FORYOUARETHEALLFORGIVINGANDALLMERCIFUL.Thesecondfocusisaverseunderstoodbymostexegetesto beacommanddirectedbyGodtoAbraham:9CALLTHEPEOPLEFORTHEPILGRIMAGE.THEYWILLCOMETOYOUONFOOTANDONEVERYKINDOFCAMEL,LEANFROMTHEJOURNEYS THROUGHDEEPANDDISTANTMOUNTAINHIGHWAYS(22:27).10 SHOWUSOURMANASIK*

HalfofthethirtysixtraditionsspecifythattheyoccurredimmediatelyafterAbrahambuilttheKa'ba,andtheremainingeighteendonotmentionwhentheytookplace. ThereissomeconfusionamongthesourcesastowhetherAbrahamonlycalleduponhumanitytomakethePilgrimage,madethePilgrimagehimself,orboth. Insevenoftheeighteentraditionsprovidingachronology,AbrahamcallsforthePilgrimageimmediatelyafterbuildingtheHouse.11InfourhemakesthePilgrimage himselfafterbuildingtheHouse.12ThreerenditionshaveAbrahambuildtheHouse,makethePilgrimageandthencallthepeopletomakethePilgrimageaswell.13 TworenditionshaveAbrahambuildtheHouse,callthepeopleforthePilgrimage,andthenmakethePilgrimagehimself.14InonehebuildstheHouse,makesthe Pilgrimage,callsthepeopleforthePilgrimage,andthenshowsthemhowtodoit.15Finally,alYa'qubi*providesananonymousnarrativerenditioninwhichAbraham buildstheHouseandthenmakesthePilgrimage,althoughaneditorialremarkcontradictsthenarrativebyexplainingthatAbrahambuilttheHouse,calledforthe Pilgrimage,andthenmadethePilgrimagehimself. ThefollowingchartdiagramsthisdatawiththeexceptionofalYa'qubi's*rendition: alTabari* alTabari* alTabari* alTabari* alTabari* alTabari* alQummi* alTabari* alQummi* alTabarsi* IbnKathir* alAzraqi* alTha'labi* alKisa'i*

BUILDCALL Commentary17:144 Commentary17:145 History286 History2867 Commentary17:144 Commentary17:144 2:83 BUILDHAJJ Commentary1:555 1:62 1:4712 Commentary1:183 BUILDHAJJCALL 334 88 145

IbnJubayr 'Ikrima16 Ibn'Abbas* Ibn'Abbas* Ibn'Abbas* Ibn'Abbas* anonymous 'Ali* anonymous alSadiq* Mujahid* IbnIshaq* anonymous anonymous

Page96

alTabari* IbnalAthir*

BUILDCALLHAJJ Commentary1:554 107 BUILDHAJJCALLSHOWS HAJJ History2878

alSuddi* anonymous

alTabari*

'Ubaydb. 'Umayr17

Thelackofconsistencyregardingtheorderofeventsisclearfromthechart,18andtheconfusionpointstothelikelihoodthattheearlytraditionistshadnotraditionsthat couldprovideaconsistentaccountofthetale.TheambiguousnatureofthetraditionssuggeststhattheearlyMuslimscouldfindfewifanylegendstreatingthe Abrahamicpilgrimage,asituationquitedifferentfromAbrahamestablishingtheKa'ba,anactwhichappearstoderivefrompreIslamictradition. TheconnectionbetweenthePilgrimage(withitsmajoractintheplainof'Arafat*somethirteenmileseastofMecca)andtheMeccanKa'bawasimportanttoIslam, despitethefactthatthepreIslamicHajj*ritualwasprobablyindependentofthereligiousshrinesinMeccaitself.19AmongMuslimswhonaturallyassociated AbrahamwithboththepreIslamicshrinesinMeccaandthepristinemonotheismofancientIslam,thenewlyinterpretedIslamicHajjmayhaveseemedimpossible withoutastandingKa'ba.ThislogicwouldhaverequiredallthereportstouchingonthePilgrimagetobeplacedafterAbrahamhadcompletedenoughofthestructure oftheKa'baforittobecircumambulated.20 TheconnectionbetweenAbrahambuildingtheKa'baandhisownPilgrimagenowbecomesclearer.Yettheversionsofthestorywefindinthetraditionliteratureare contradictoryandconfused.Nosingleversioncanbefollowedthroughthesourcesaswasthecaseinourearliersections,andnomeaningfulpatternscanbe ascertained.Itislikely,therefore,thatthePilgrimagetraditionsoriginatedasIslamicmaterialprovidingalinkbetweenGod'scommandtoAbrahamthathecall humanitytomakethePilgrimage(Q.22:27)andthequr'anic*references(andpreIslamicassociations)ofAbrahaminMecca.Theiroriginbeingneitheramong BiblicistnorpreIslamicArabtraditions,thePilgrimagestoriesevolvedasMusliminterpretationsthatservedtocompletetheAbrahamcycleandconnecttheKa'bato theIslamicHajj. AbrahamCallsforthePilgrimage TwentyeightofthethirtysixreportstreatAbraham'scallforthePilgrimage,andsixofthesealsoincludeasegmentabouthisownfirstPilgrimage.Mostarebriefand consistoftwoorthreeshortsentencesonlyfourorfiveincludeanynarrativedetail.TenoftheelevenIbn'Abbas*renditions21andfiveofthesixMujahid* renditions22treatonlyAbraham'scallforthePilgrimage.Despite

Page97

theconsistencyinthemebetweenthetwogroups,however,thereisnoconsistencyinthestyleandcontentoftheindividualrenditions.EachreportattributedtoIbn 'Abbas*orMujahid*describesAbraham'sactofcallingforthePilgrimagedifferentlyeachemphasizesdifferentaspectsofhisactions.Someconcentrateon Abraham'sfearthathisvoicewillnotreachallthepeopleonearth.Othersemphasizethateverythingonearthheardhim,specifywherehestoodtomakethecall,or mentionthattheresponsetohiscallwastheliturgicalrefrainknownasthetalbiya.23NearlyeverytellingoffersadifferentversionofwhatAbrahamsaid.The followingparadigmaticsequenceforAbraham'scallforthePilgrimageisbasedonthesetwentyeightrenditions: 1.AbrahamiscommandedtocallhumanityforthePilgrimage(Q.22:27). 2.Herespondsbysayingthathedoesnotunderstandhowhisvoicewillreach.GodtellshimtocallanywayandthatitwillbeuptoGodtomakeAbraham'scall reachthepeople(7/28). 3.AbrahamclimbsontotheMaqam*(7/28),onalHijr*24(2/28),Mt.Abu*Qubays(2/28),alSafa(1/28),orMt.Thabir*(1/28),orstandsatthecorner(alrukn) (1/28),orbetweenthetwogreatmountainsofMecca(1/28). 4.Themountainslowerthemselvesorheisraisedupabovethemountainstoallowhisvoicetoreachallhumanity(4/28). 5.Abrahamputshisfingersinhisears(3/28)andcallsinalldirections(4/28),summoninghumanitytothePilgrimage.25 6.Everyoneoreverythingonearth,includingtheJinnisandthosenotyetbornhearhiscall(10/28). 7.Everythingoreverybodyresponds(6/28),oreverybelieverresponds(5/28)byrecitingtheliturgicaltalbiya(15/28). 8.EveryonewhomakesthePilgrimagetodayactuallyheardAbraham'soriginalcall(3/28). Motif3featuresavarietyofchoicesforwhereAbrahamstoodwhenheenjoinedhumanitytomakethePilgrimage,themostpopularofwhichprovidesyetanother explanationfortheMaqam*Ibrahim*.26Yetdespitethefactthatthisassociationisrepeatedmoreoftenthanmost,itisrenderedbyonlyonethirdofthetellingsof Abraham'scalltohumanity.Infact,theveryfewtimesthateachmotifofthisstoryisrendereddemonstratesthebriefandinconsistentnatureofmostofthe renditions.27Onlymotifs6and7occurconsistently,withtheformerestablishingtheancientsanctityofthePilgrimageandtheuniversalresponsibilitytotakepartas piousMuslims.ThelatterprovidesasacredmonotheisticjustificationforthepaganpracticeofutteringthetalbiyarefrainduringthePilgrimageritual.28Bothmightbe expectedinasacredhistoricaltaleaboutAbraham'scallforthePilgrimage.Thelackofconsistencyamongtherenditionssuggeststhattheydonotrelyonanysingle

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preIslamictradition,althoughvariousmotifsmayreflectpreIslamiccustomsormentalassociations. AbrahamMakesthePilgrimage29 FourteentraditionstreatAbraham'sfirstPilgrimage.30Onlytwoareattributedtothesameauthority(Qatada*),andsixoverlapwiththetraditionsaboutAbraham callinghumanitytothePilgrimage.TherenditionsrangefromaonesentencelistofAbraham'sactionsduringhisfirstPilgrimagetoanarrativeconsistingofthree paragraphs.OnlythreerenditionsrefertothecomponentofthePilgrimageknownindependentlyastheMinorPilgrimage('umra),althoughtwoothersrefertoaritual partoftheMinorPilgrimageknownasthesa'i.31MostrenditonsbegintheHajj*PilgrimagewiththejourneyfromMeccatoMina*,anaspectoftheIslamic PilgrimagethatdisagreeswithpreIslamicaccounts.32 TheparadigmaticAbrahamicPilgrimage: 1.AbrahamfinishesbuildingtheHouse(9/14). 2.AbrahamcallsforthePilgrimage(4/14). 3.Gabriel(8/14)orGod(3/14)showsAbrahamthePilgrimageritual. 4.AbrahamcircumambulatestheHouse(3/14)seventimes(1/14). 5.HethenmakestwoprostrationsbehindtheMaqam*Ibrahim*(1/14). 6.HegoestoSafa*andMarwaorisreferredtoSafa*andMarwabyhisguide(4/14). 7.HebeginstheHajj*ritualproperontheDayofWatering(YawmalTarwiya)(7/14),andafolketymologyforthenameofthedayisgivenbasedonquenching thirst(rawiya)(3/14). 8.HegoesontoMina*33(11/14)wherehestaysovernight(9/14)andpraysthenoon,afternoon,evening,night,anddawnprayers(5/14).34 Hegoesto'Arafa/'Arafat*35(8/14),buildsamosque(1/14),praysthemorningandnoonprayer(1/14)orcombinesthenoonandafternoonprayers(4/14),anddoes theWaitingRitual(waqafa)untilsunset(6/14).Afolketymologyfor'Arafat*isgivenbasedontheroot''toknow"('arifa)(4/14). OnhiswayfromMina*to'Arafa,AbrahamencounterstheDevil(iblis*)at'Aqaba,throwsstonesathimthreetimes,36andthencompletestheritualstations (1/14). Or,atatreeat'Aqaba,AbrahammeetstheDevilandthrowsstonesathimwhilesaying"Godismostgreat!"(Allahu*akbar).37HedoesthesameatalJamraal Thaniya*andatalJamraalThalitha*(1/14).

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Or,onthewaytoMina*, AbrahammeetstheDeviltwice.Gabrieltellshimtothrowstonesandrecite"Godismostgreat!",whichhedoes(1/14). Or,afterMina*,atJamratal'Aqaba,SatanopposesAbraham.HethrowssevenstonesandthenmeetshimatalJamraalWusta*andagainatalJamraalQiswa*. GabrieltakeshimtoJam',whichhetellsAbrahamisalMash'ar.Theythenproceedto'Arafat*(1/14). Afterthe'Arafat*station,Abrahamdoestheifada*39(3/14)toalMa'zamayn(1/14),ortoJam'(1/14)withafolketymologygivenforJam'basedon"gathering together"(jam'),ortoalMuzdalifa(6/14)withafolketymologyforMuzdalifagivenbasedon"drawingnear"(izdalafa).AtalMuzdalifa,hecombinestheevening andthenightprayers(3/14),remainsthenight(4/14),orstays(waqafa)(4/14)atQuzaha*(3/14). Inotherrenditions,hedoestheifada*toJam'(2/14),whichisthesameasalMash'ar(1/14),andcombinestheeveningandthenightprayers(1/14),whichsupplies anotherfolketymologyforJam'basedontherootjm',40andstaysthere(waqafa),wherehedoesanotherlapidation. ItisalsosaidthathegoestoalMash'ar(2/14)andsleepsthere(1/14). AfterspendingtheeveningandnightatalMuzdalifa/Jam'/alMash'ar,41hereturnstoMina*(4/14),wherehegoesthroughtheprocessofsacrificinghissonIshmael (1/14),42makesasacrificeofananimal(4/14),shaves43(4/14),anddoesanotherlapidation(2/14).44Or,hedoesanifada*toMina*(2/14),wherehedoesanother lapidation(2/14),orhedoestheifada*fromJam',wherehedoesanotherlapidation(2/14). Hedoestheifada*fromMingbacktotheKa'ba(3/14)anddoesanotherseriesofcircumambulations(1/14). HereturnstoMina*foranotherlapidation(4/14).45 Atthispointoratanypointintheaccountaftergoingtotheplainof'Arafat*,renditionsmayendwiththenotethatAbrahamcontinuesandfinishestheHajj*(9/14). Whenheisfinished,herecitesQur'an2:126:MYLORD,MAKETHISACITYOFPEACEANDFEEDITSPEOPLEWHOBELIEVEINGODANDTHELASTDAYWITHFRUITS(2/14).Hecallsthe peopleforthePilgrimage(1/14),orchargesIshmaeltoliveattheKa'baandteachthepeoplethePilgrimagesequence(1/14). ThereisgeneralagreementamongthetraditionsonthefollowingaspectsoftheHajj*: 1.IttakesplaceafterAbrahamfinishedbuildingtheHouse(9/14). 2.GabrielshowsAbrahamtheritual(8/14). 3.TheHajj*ritualbeginsontheDayofWatering(7/14). 4.Onthatday,AbrahamgoestoMina*(11/14),wherehespendsthenight(9/14). 5.Thenextdayhegoesto'Arafat*(8/14)anddoestheWaitingRitual(6/14).

38

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6.Afterleaving'Arafat*,hegoestoalMuzdalifa,alMash'ar,orJam'(10/14).

46

7.AfterspendingthenightatalMuzdalifa/alMash'ar/Jam',hereturnstoMina*(8/14). BecausethisseriesofritualactivitiescorrespondswithandattimesexplainsthegeneralprogressionofthePilgrimageritualpracticedbycontemporaryIslam, Abraham'sactsrepresentthefirstoccasionoftheritualsthatarecarriedoutevenbypiousMuslimstoday.Histhrowingstonesatthedevilcorrespondswiththeritual oflapidation,andindeed,explainsthereasonforthestoningcustom.Hissacrificecorrespondswiththenahr*orritualsacrificeoftheHajj*,andtheactofshavinghis headexplainsthecurrentcustomofshavingtheheadorcuttingoffalockofhair. Abraham'sPilgrimage,then,representsthequintessentialHajj*,andhisveryactionsprovidethereasonandinformthemeaningofthevariousritualsoftheIslamic Pilgrimage.ItwasAbraham,thefirsttruemonotheist,whoperformedthesameactsthatpiousMuslimscarryouttoday.TheassociationoftheHajj*withpreIslamic paganismwouldbeunderstood,therefore,asonlyatemporaryaberrationfromtheoriginalmonotheisticactrepresentedbyAbrahamandrestoredbyMuhammad*. ThetruePilgrimagerite,thesetraditionsteach,wasnotinstitutedonthebasisofpaganbeliefs,butwasratheranactofmonotheisticobeisancedecreedbyGod throughtheangelGabriel.47 DespitetheclearintentofassociatingAbrahamwiththeoriginalPilgrimage,thesourcesdisplayagooddealofconfusionabouttheorderandspecificsofmanyofthe ritualacts.TheconfusionmaybepartiallyduetocertainfeaturesofthePilgrimageritualitself.DifferentnamesareassociatedwiththethreestonepillarsatMina* wherethestoningtakesplace,forexample.48Thelapidationalsooccursattwodifferentpointsintheritualprocess,andthepilgrimsremainatMina*orpassthroughit atleasttwiceduringtheritualsequence.Thesefactorsmayaccountforpartoftheconfusion,butnotall.SomeaccountssuchasthatofalYa'qubi*,alTabari*,al Qummi*andalTha'labi*makenomentionofAbraham'slapidationatall,andnomorethantwosourceseveragreeaboutwhenandwherehedidit.Thegreatest variationamongthesourcesoccurswiththeactivitiesatalMuzdalifaafterthestationat'Arafat*andatthereturntoMina*afteralMuzdalifa. Becausesomeofthesourcesarequiteterseintheirlistofritualstationsandactivities,onemustbecircumspectaboutdrawingconclusionsfromtheirvarietyor omissions.SomereportssuchasthebrieflistsuppliedbyQatada*consistofasinglesentence.49OthersprovideabriefexpositionthatendsabruptlywithGabriel teachingAbrahamtheHajj*ritual"justashetaughtAdam.50Manyofthesesources,therefore,hadnointentionofdescribingtheentirePilgrimagesequenceindetail. Inordertodrawsignificantconclusionsaboutpossiblechronologicalorjuristicvariationsbetweenschoolsoflawor

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religiousmovements,onemustcollectandanalyzeaverylargepoolofPilgrimagetraditions,aworthwhileendeavorbutbeyondthescopeofthisstudy.

51

Itisinstructivetonoteherethataccordingtoallthetraditions,Abraham'sdirectionsforthePilgrimageweregivenbyGabrielorGod.ThisdetailsetsupthePilgrimage traditionsasprototypesfortheproperPilgrimageritual.Itisallthemorepuzzlingthatthereshouldbesomuchconfusionanddisagreementamongthesources.The confusionsuggeststhattheIslamicPilgrimagewasnotyetstandardizedamongtheearlyMuslims,despiteMuhammad's*precedentofhisFarewellPilgrimageduring theyearofhisdeath. IfanysignificantlegendconnectingAbrahamtoaPilgrimageritewereinexistenceatthebeginningofIslam,wewouldexpectmoreconsistencyamongthetraditions. ThebroadrangeofspecificsregardingtheAbrahamicHajj*sequencesuggeststhatnosuchlegendwasinexistence.Infact,thepreIslamicPilgrimageriteitselfhad neverbeenstandardized.BecauseitconsistedofpayinghomagetoseveraldeifiesinvariouslocationsoutsideofMecca,whoeverwishedtoemphasizeobeisanceto specificdeitieswouldnaturallyaltertheirworshipaccordingly.52 Theevidencesuggests,therefore,thattheearlyMuslimssimplyhadnoAbrahamictraditionsconnectedtotheHajj*thattheycouldincorporateintotheinterpretive literatureofIslam.53TheearlyIslamicviewofthePilgrimagewasundoubtedlycoloredbythenewMuslims'immediateknowledgeofthepreIslamicpaganpilgrimage anditsassociations.Muhammad*workedtowardeliminatingthepaganassociationswiththePilgrimage.54Yetperhapsbecauseofthegreatchangestakingplace duringthelastyearofMuhammad's*lifeandthefactthathemadetheIslamicPilgrimageonlyonce,theritesimplydidnothaveenoughtimetobecomeestablished beforehisdeath.55 Itmayappearlesssurprising,then,thatweareconfrontedwithavarietyofroutesandordersofactivityforAbraham'sfirstPilgrimage.Abraham'spreIslamic associationasfounderoftheKa'basuggestedanaturallinkbetweenhimandthePilgrimageasthelatterbecamemorecloselyassociatedwiththeKa'baunderIslam. AndtheearlyMuslimslearnedmoreaboutAbrahamandthevariousepisodesofhislifeastheyacquiredmoreAbrahamlegendsduringtheircontactswithBiblicists duringthefirstfewgenerationsofIslam.ItwouldthereforebenaturaltoconnecthimmorecloselywiththeactivitiesofthePilgrimage,whichhadalreadybeenlargely IslamizedandconnectedtoMeccabyMuhammad*.AsthespecificepisodesofAbraham'slifewereassimilatedintoIslam,somecenteredonthePilgrimageritual itself. BeforetheGreatPilgrimagebecameasstandardizedasitwouldbecomeamongthevariousacceptableinterpretationsofIslam,Muslimscholarslaidouttheorderand significanceofAbraham'sactionsdifferently,corresponding,presumably,totheirownviewsoftheproperritualsequence.Astheirviewswerewrittendownthey becamefixeditbecamesomewhatproblematicto

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correctorsmoothovercontraryexplanationsinwrittentexts.ThePilgrimagereports,then,representanIslamicdevelopmentthatevolvedinresponsetothepre IslamicassociationofAbrahamwithMecca,thegrowingknowledgeamongtheMuslimsofthecharacterandactivitiesofAbraham,andthespecificsoftheritualacts thatmadeuptheHajj*itself. TheIbn'Abbas*Traditions UnliketheseriesoftraditionsattributedtoIbn'Abbas*foundearlier,theeleventraditionsfoundheredonotrepresentrenditionsofasingleIbn'Abbas*legend.They represent,rather,aseriesoflargelyunrelatedreportsattributedtothesamesource.AllbutonearebrieftellingsofAbrahamcallinghumanitytoperformthe Pilgrimage.Oftheseten,eightarefoundinalTabari's*twoworks.56TheyaveragethreeorfourlinesinlengthandtreatAbraham'scallinavarietyofways.Theonly truenarrativedescribesAbraham'sfirstHajj*pilgrimageandiseightlinesinlength. ItisunclearwhysuchavarietyoftraditionsareallattributedtoIbn'Abbas*.Theymayhavebeenassignedtohimaftertheywereinsertedintorenditionsofthe AbrahamcycleattributedtoIbn'Abbas*.OrtheymayhaveoriginatedasunconnectedtraditionsthatwereattachedtoIbn'Abbas*simplybecauseofhisfamefor beingsuchaprolificearlytraditionist.57Lesslikely,theymayhaveoriginatedwithIbn'Abbas*butthenevolvedslightlybeforebeingwrittendownand"frozen"inthe writtenworks.58Whateverthecase,thereisnoevidencetosuggestthatthetenIbn'Abbss*"Call"traditionsoriginateamongeitherBiblicistorpreIslamicArab traditions.TheyfunctionratheraseditorialcommentsthatbringtheAbrahamcycletoafinale.AllareconnectedtoAbraham'scallforthePilgrimageinQur'an* 22:27,buttheyhardlyagreeaboutanyparticularsregardingthesubstanceandlocationofhiscall. TheMujahid*Traditions SimilartotheIbn'Abbas*series,fiveofthesixMujahid*traditionsdepictAbrahamcallingthepeopletothePilgrimage.Thesereportsconsistofonlytwoorthree linesandtendtobeevenbrieferthanthoseattributedtoIbn'Abbas*.AllarefoundinalTabari*,connectedwithQur'an*22:27,andliketheIbn'Abbas*traditions, displayamarkedlackofconsistency.TheonlynarrationofAbraham'sPilgrimageisabout12linesinlength.59ThereisnoreasontoassumethattheMujshid* traditionsservedadifferentfunctionfromtheIbn'Abbas*traditions.TheyappearasreportsthatevolvedduringtheearlyIslamicperiodtotietogetherthevarious sectionsoftheQur'an*treatingAbraham'sexperiencesinMecca.

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Insummary,thetraditionstreatingAbraham'scallforthePilgrimagerepresentIslamicmaterialthatbindstogetherQur'anic*versestreatingAbraham'sassociation withMeccaandprovidesclosuretothelegend.MostarebriefandprovidelittleconsistentinformationregardingMeccansitesorritualactivitiesapartfromthesingle motifoftheliturgicalpilgrimrecitationknownasthetalbiya. ThereportstreatingthePilgrimagearegenerallyfullerthanthosetreatingAbraham'scalltohumanity.Mosteliminatethe'umrasectionoftheGreatPilgrimageand concentrateontheritualproper,beginninginMeccabecauseofAbraham'sassociationwithbuildingtheKa'ba.ThisfactindicatesanIslamicinnovation,since evidencesuggeststhatthepreIslamicPilgrimagebeganwiththejourneyto'Arafat*from'Ukaz*andMajanna.60Thegreatvarietyamongthetraditionsreflectsboth thelackofastandardizedpreIslamicPilgrimageritualandtheabsenceofpreIslamictraditionsconnectingAbrahamtotheHajj*.Themanyvariationsindetail amongourtraditionscorrespondwiththeflexibleapproachregardingtheritesofthePilgrimageattributedtoMuhammad*inthePropheticTradition:

Ibn'Abbas*:AmansaidtotheProphet,"Ididthevisitationritualbeforethelapidation."TheProphetreplied,"Thereisnoharm."Hesaid,"Ishaved[myhead]beforetheritual sacrifice:'TheProphetreplied,''Thereisnoharm."Hesaid,"Ihaveslaughteredtheritualsacrificebeforethelapidation."TheProphetreplied:"Thereisnoharm."61

'Abdallah*b.'Amrb.al'As*:IwitnessedtheProphetwhenhewasdeliveringthesermonontheDayoftheSacrifice(yawmalnahr*).Amanstoodupandsaid:"I thoughtthatsuchandsuchwastobedonebeforesuchandsuch."Thenanotherstoodupandsaid,"Ithoughtthatsuchandsuchwastobedonebeforesuchand such.Ishaved[myhead]beforeslaughtering."[Anothersaid]:"Islaughteredtheritualsacrificebeforedoingthelapidation."Andsimilarthings[weresaidtohim].The Prophetsaid,"Doit[now]andthereisnoharminallthesecases."WhenevertheProphetwasaskedaboutanythingonthatday,hereplied,"Doit[now],andthereis noharm.62

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PARTFOUR THESACRIFICE

Introduction
The"Sacrifice,"ormoreaccurately,nearsacrificeofAbraham'sson,isknowninArabicasthedhabih*.Therootmeaningofthewordistotear,cut,rend,orslit, andhasthetechnicalmeaningofslaughteringorsacriricinginthemannerprescribedbylaw.Theworddhabih*canbesynonymouswithmadhbuh*,signifyingthe thingthatiscutorrent,orasacrificialanimalslaughteredinaccordancewithreligiouspractice.Italsohasthemeaningofananimalthatisrituallyfitandintendedfor sacrificetheintendedvictim. Thewordhasthereforecometobeusedasanhonorificepithet(laqab)forIshmael,sinceIslamhascometoviewhimastheintendedvictimofAbraham'ssacrifice.It isnotatallclearfromthestoryoftheSacrificefoundintheQur'an*,however,thatIshmaelwastheintendedvictim.1Infact,neitherhenorIsaacisnamed,andearly Muslimexegetesweredividedoverwhichonetheybelievedwasintendedtobethesacrifice.2Theexegeteswereconcernedwithotherissuesraisedbythelegendas well,buttheissueofwhichsonwastheintendedvictimwasbyfarthemostpressing.Theyoftengavetheirownopinionaboutwhoitwasandcitedearlyscholarsand collectorsoftraditionsinsupportoftheirviews.Yettheyalsoincludedreportsandopinionssupportingthecontrarypointofview.Asignificantamountofmaterialis thereforeavailablewhichrelatestotheissueofwhowastheintendedsacrifice.Notonlydowefindavarietyoftellingsofthesacrificialactitself,butwealsofind recurringreportssupportingoneortheotherofthesonsasbeingtheintendedvictim.Whilethepurposeofthisstudyisnottodeterminewhotheintendedvictim actuallywasorwhichsonwasintendedintheQur'an*,wewillexaminethevarioustraditionsandopinionsintheexegeticalliteratureinordertounderstandthewayin whichtheyfitandfunctionwithinthecycleofAbrahamlegends.

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Chapter13 PreludetoSacrifice
Qur'an*37:99113reads:
37:99.[ABRAHAM]SAID:"IWILLGOTOMYLORDHEWILLSURELYGUIDEME.100.OMYLORDGRANTMEAPIOUSSON!"101.SOWEGAVEHIMTHEGOODNEWSOFAPATIENTAND FORBEARINGSON.102.WHENHEREACHEDTHEAGEOFRUNNINGWITHHIM,HESAID:"OMYSON.ISEEINAVISIONTHATIWILLSACRIFICEYOU.SOLOOK,WHATISYOURVIEW?"THESON SAID:"OMYFATHER!DOASYOUARECOMMANDED.IFGODWILLS,YOUWILLFINDMEPATIENTANDENDURING!"1103.SOWHENTHEYHADBOTHSUBMITTED,HELAYHIMONTOHIS FOREHEAD.104.ANDWECALLEDOUTTOHIM,''OABRAHAM!105.YOUHAVEALREADYFULFILLEDTHEVISION!"THUSDOWEREWARDTHOSEWHODORIGHT.106.FORTHISWASACLEAR TRIAL.107.WEREDEEMEDHIMWITHAMAGNIFICENTSACRIFICE.108.ANDWELEFTFORHIM[THISBLESSING]AMONGOTHERS:109."PEACEUPONABRAHAM."110.THUSDOWEREWARD THOSEWHODORIGHT.111.FORHEWASONEOFOURBELIEVINGSERVANTS.112.ANDWEGAVEHIMTHEGOODNEWSOFISAACAPIOUSPROPHET.113.WEBLESSEDHIMANDISAAC.BUTOF
THEIRPROGENYARETHOSETHATDORIGHTANDTHOSETHATCLEARLYDOWRONG.THEYREAPTHEIROWNREWARDS.2

Thebriefqur'anic*tellingoftheSacrificeoccurswithinahomilyexhortingcynicsandmockerstobelieveinGodandthewayofrighteousness.Aftercomparingthe inevitablehellishfateofunbelieverswiththeparadiseforthosewhoacceptGod,itlaunchesintoahistoricalsynopsisofthefateofancientpeoples:MOSTOFTHE ANCIENTSHADEARLIERGONEASTRAY,THOUGHWESENT[MESSENGERS]TOWARNTHEM.CONSIDERTHEFATEOFTHOSEWHOMWEWARNED![ALLPERISHED]EXCEPTGOD'STRUESERVANTS (Qur'an*37:7174).ThehomilycontinueswithabriefsummaryofthepropheticactsofNoah,Abraham,MosesandAaron,Elijah(Ilyas*),Lot,andJonah, repeatingtherecur

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ringqur'anic*warningthatthegreatprophetsandtheirfollowerswererewardedwhilethosewhodidnotheedtheircallweredoomedtoutterdestruction.Abraham's isthelongestnarrationintheseriesandincludestheextrabiblicalstoryofhisdestructionoftheidolsandbeingcastintothefieryfurnaceaswellastheSacrifice.3 TheexegetesplacedthebriefSacrificestoryintothelargercontextoftheAbrahamcycleinvariousways.OneresponsewastoconnectQ.37:106(FORTHISWASA CLEARTRIAL)toQ.2:124:REMEMBERTHATABRAHAMWASTRIEDBYHISLORDWITHKALIMAT*WHICHHEFULFILLED.4AlTabari*understoodthisversetorefertothereligious requirementsofIslamwithwhichAbrahamwastestedafterhehaddemonstratedasteadfastbeliefinoneGod:"[God]testedhimwiththem[thekalimat*]after testinghimwiththeaffairofNimrodb.Kuth,whoattemptedtoburnhimwithfire.5ItwasalsoafterhistestthroughthecommandtosacrificehissonAFTERHE REACHEDTHEAGEOFRUNNINGWITHHIM(37:102),hopingforhiswelfareandsuccorbybringinghimclosetohisLordandafterhisraisingupthe foundationsoftheHouseandestablishingthestationsofthepilgrimage."6AccordingtoalTabari*,then,theattemptedsacrificewasoneofaseriesofteststhat AbrahamhadtopassinordertomeritbeingthepatriarchofIslam,anapproachthatparallelsthatofJewishlegend.7 AslightlydifferentopinionisattributedtoalHasam:8"Abrahamwastestedwiththestars,themoon,thesun,circumcision,thesacrificeofhisson,withthefire,and withtheemigration,andhepassedallofthem.9DespitetheexistenceofthistraditionandalTabari's*personalview,theassociationoftheSacrificewiththetrialsof Qur'an*2:124isnotwellattested,occurringonlyafewtimesamongthesources. Othersunderstoodthemeaningofdhabih*tobeasacrificethatfulfilledapersonalvow.10Abraham'svisioninQ.37:102wasinterpretedtobethedivinecalltofulfill avowhehadmadepreviouslyregardinghisson.Thetrial(bala'*)referredtoinQ.37:106wastodeterminewhetherAbrahamwouldbewillingtocarryouthisword, evenifitmeantthathemustslaughterhisownson.WhenhadAbrahammadethisvow?Accordingtotheexegetes,itwasinresponsetothedivinemessageofhis son'simpendingbirthgivenbytheangelsduringtheirvisitonthewaytodestroythepeopleofLot.11ThisinterpretationheldthatthesonintendedwasIsaacbecauseit washisbirththatwasannouncedbytheangelsinQ.11:71(...ANDWEGAVEHERTHEGOODNEWSABOUTISAAC,ANDAFTERISAAC,JACOB). ThetraditionisfirstreportedinoursamplebyalTabari*ontheauthorityofalSuddi:12
GabrielsaidtoSarah,"IamgivingyouthegoodnewsofasonnamedIsaac,andafterIsaac,Jacob."Sheslappedherforeheadinsurprise.Thustheverse,SHESTRUCKHER
FOREHEADANDSAID:"ABARRENOLDWOMAN?

Page109 (51:29)ANDTHIS,MYHUSBANDHEREISANOLDMAN!THATISASTRANGETHINGINDEED"!...(11:72).SarahsaidtoGabriel:"Whatisasignofthis?"Hetookadrytwiginhishandand bentitbetweenhisfingers.Itquiveredandturnedgreen.ThenAbrahamsaid,"HewillthereforebeasacrificetoGod!"WhenIsaacgrewup,Abrahamwasvisitedinhissleepand wastold,"FulfillyourvowthatifGodbestoweduponyouaboyfromSarah,youwouldofferhimasasacrifice!"HesaidtoIsaac,"Let'sgoandofferasacrifice(qurban*)to God."Hetookaknifeandropeandsetoutwithhimuntiltheycamebetweensomemountains.Theboysaidtohim,''OFather,whereisyouroffering?"Heanswered,"OMYSON.I

SEEINAVISIONTHATIWILLSACRIFICEYOU.SOLOOK,WHATISYOURVIEW?"THESONSAID:"OMYFATHER!DOASYOUARECOMMANDED.IFGODWILLS,YOUWILLFINDMEPATIENTAND ENDURING!"(37:103).

Thetraditionoccursthreemoretimesinthesources,althoughitisattributedtoalSuddi*onlytwiceinall.13Thesecond"Suddi*"renditionisshorterthanthatfoundin alTabari*:
AbrahamseparatedfromhispeopleandemigratedtoSyriainflightforhisreligion,astheQur'an*says:IWILLGOTOMYLORD.HEWILLSURELYGUIDEME!(37:99).HeprayedtoGod thathebegivenapioussonfromSarah,saying:LORD,GIVEMEAPIOUSSON!(37:100).Whentheguests,whowereangelssenttothecitiesofLot(almu'tafika*)cametohim,they gavehimthegoodnewsofapiousson.WhenAbrahamwasgiventhenews,hesaid:"HewillthereforebeasacrificetoGod?SowhentheboywasbornandREACHEDTHEAGEOF RUNNINGWITHHIM(37:102),itwassaidtohim:"FulfillyourvowthathewouldbeanofferingtoGod!"ThatisthereasonforthecommandofGodtoAbrahamtosacrificehisson.

AlTabari*providesanotherrenditionwithadifferentrecordofauthenticationculminatingin"...someoftheCompanionsoftheProphet."Thisrenditionisvirtually identicalwithhistellingattributedtoalSuddi*.14OurfourthandlastrenditionisalsofoundinalTabari's*History,butagainwithadifferentrecordofauthentication: "Abrahamwasshowninadreamandinstructedto'carryouttheoathyoumadethatifGodgrantedyouasonthroughSarah,youwouldsacrificehim.'"15Thesame traditionisreferredtotwicemorebutnotprovidedbyalTabari*,16alTabarsi*17andIbnalAthir*18insupportoftheviewthattheintendedsacrificewasIsaac,and byalZamakhshari*.19 Abraham'svowtosacrificehissondoesnotappeartoparallelknownBiblicistlegends,althoughcertainofitsmotifshavebiblicalparallels.Note,forexample,the storyofJephthahinJudges11:3040,wherehemustslayhis

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daughterastheresultofavowtoGod. ThemotifofthesproutingtwigalsohasaparallelinAaron'sstaffinNumbers17:1626,whichsproutsleavesandblossoms asasupernaturalsign.21NeitherdoesourtraditionfindaclearparallelinpreIslamicArablegends,althoughasimilarchildsacrificestoryisfoundinIbnIshaq's* biographyofMuhammad*,wheretheProphet'sgrandfather'AbdalMuttalib*vowstosacrificeason.22Moreover,preIslamicArabiaknowsofavowtohavethe sonofapreviouslybarrenmotherservethecultatMecca.23 Themajorsignificanceofthistraditionliesinthefactthatitprovidesacontextfortheattemptedsacrifice.Thequr'anic*renditionimpliesthatittookplacesoonafter Abraham'semigrationfromthelandofhisbirthintheeast.24HeasksGodforason(Qur'an*37:100)andistoldthathisrequestwillbegranted(37:101).Butassoon asthesonisoldenough,Abrahamhasavisioninwhichhelearnshemustofferthatsoninsacrifice(37:102).Theobviouslacunainthequr'anic*textistheperiod betweenthegrantingofAbraham'srequestandhisvision.YetotherQur'an*sectionsprovidenarrativematerialtofillthatgap,namely,thevisitoftheangelsontheir waytodestroythepeopleofLot.ThiswouldsuggesttomostexegetesthattheSacrificetookplaceinSyriabeforethetransfertoMecca,andthereforethatIsaac wastheintendedvictim.25 ThisreconstructionisquitepossiblefromthestandpointoftheQur'an*textitself.ThemissingitemistheconnectionbetweentheannouncementofIsaac'sbirthand thevisiontoofferhiminsacrifice.ThatconnectionissuppliedinsomesourceswiththementionofAbraham'svow,averysimplesentenceinsertedintothetellingof theangel'sannouncementofIsaac'sbirthinclassicexegeticalmanner.Inotherwords,thetraditionofAbraham'svowrepresentsanIslamicadditionthatservesto bindtogethertwodisparateQur'an*sections.BecausetheprecedenceofavowtosacrificeachildcanbefoundinbothBiblicistandpreIslamicpaganArab milieus,26theIslamicadditioncouldhavebeeninfluencedbyeitherenvironmentormayhavedevelopedwithinnascentIslam. Itmustbenoted,however,thatthelegenddoesnotappeartobeparticularlypopularamongthesources.Itoccursonlyfourtimesontheauthorityofatleasttwoearly figures,andisreferredtobutnotquotedanotherfivetimesbyothersources,providingoneofseveralexplanationsforthesettingofthesacrifice.27 SatanAttemptstoInterfere AfterAbrahamreceiveshisvisioninwhichhelearnshemustsacrificehisson(Q.37:102),heimmediatelysetsout,determinedtoaccomplishhistask.On

20

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hiswayheisconfrontedbySatan(alShaytan*),whotriestodiverthimfromhismission.Thissequenceisfoundinthreedifferentversionsdistinguishedintwocases bytheultimateauthoritiesoftheirrecordsofauthentication,Ka'balAhbar*andIbnIshaq*.Thethirdversionisanonymous.28TheKa'bversionisthemostcomplete andoccursfivetimesamongthesources.29Acomposittellingfollows:

Ka'basksAbu*HurayraifhewouldliketohearthestoryofIsaac,sonofAbraham.Abu*Hurayrarespondsintheaffirmative,soKa'bnarrates: AfterAbrahamisshownhisvisionaboutthesacrifice,Satansays:"...ifIdonotbeguilethefamilyofAbraham[now]Iwillneverbeguilethem!"Satanappearsasamanknownto AbrahamandSarahandgoestoSarahafterAbrahamandIsaachadalreadylefthomefortheplaceofsacrifice.SatanasksSarahwheretheywentandshereplies:"Todoan errand"or"togatherfirewood''.Satansaysitisnotso,andtellsherthatAbrahamactuallytookIsaacouttosacrificehim.SarahrespondsthatAbrahamwouldneverdothat,or thatheismorecompassionatetowardtheboythanevenshebutaskswhyhewouldeverwishtosacrificehim.SatananswersthatAbrahamclaimedthatGodcommandedhim. Sarahreplies:"IfGodcommandedthatofhim,thenheshoulddoit!" Foiled,SatanleavesandfindsIsaacwalkingnexttohisfather.HetellsIsaacthathisfatherisgoingtosacrificehimorasksIsaacwhereAbrahamistakinghim,towhichtheson answers:"Todoanerrand"or"togatherfirewood".Satancounters:"NobyGod...heisgoingtosacrificeyou!"Isaacdoesnotbelievehimandaskswhyhewoulddothat.Satan repliesthatAbrahamclaimedthatGodcommandedhim,towhichIsaacanswers:"IfGodcommandedthat,thenheshouldobeyHim!" Foiledagain,SatanhastenstoAbrahamandaskshimwhereheisgoing.HerepliesthathemustdosomeerrandswithIsaac.Satansays:"Well,byGod,youtookhimtosacrifice him!"Abrahamsays:"WhywouldIsacrificehim?"Satananswers:"YouclaimedthatyourLordcommandedyou:'Abrahamreplies:"ByGod,ifmyLordcommandedthatofme,I woulddoit!"30

The"IbnIshaq"versionisrepresentedbytwotraditionsgivenonhisauthroity,thesecondessentiallyaduplicateofthefirstbutomittingsomeofthedetailand dialogue.31Thefullaccountisasfollows:
AfterAbrahamiscommandedtosacrificehissonbutbeforehissonknowsaboutthecommand,Abrahamsaystohim:"Omyson,taketheropeandtheknife,andlet'sgogather firewood."WhenAbrahamtumsontothepath,thedevil(iblis*)appearsintheformofamanwho

Page112 triestodeterhim,asking"Whereareyougoingoldman?"Herepliesthatheisgoingtodoanerrand.Thedevilsays:"IseethatSatanhascometoyouinyoursleepandhas commandedyoutosacrificethislittleboyofyours!"ButAbrahamrecognizeshimandsays:"Away,youenemyofGod!" Foiled,thedevilcomestoIshmael,whoiscarryingtheropeandknifebehindhisfather.HeaskshimwherehisfatheristakinghimandIshmaelreplies:"Togatherfirewood."The deviltellshimthathisfatherplanstosacrificehim,butIshmaeldoesnotbelievehim.Whenaskedwhy,thedevilsays:"HeclaimsthathisLordcommandedthatofhim."So Ishmaelreplies:"ThenlethimdowhathisLordcommandsinperfectobedience!"32 Foiledagain,thedevilgoestotheirhomewhereheasksHagarthesamequestion.ShetellshimthatAbrahamandIshmaelwenttogatherfirewood.Whenhetellsherthat Abrahamwenttosacrificeherson,shesays:"Certainlynot!HeisevenmorecompassionatetowardhimthanI!ButifhisLordwouldcommandthatofhim,thenhewouldsubmit tothecommandofGod!" Sothe"enemyofGod"failedinhisdesirebecauseofGodandbecauseAbraham'sentirefamilysubmittedtoGod'swill.

OurthirdversionofthislegendisfoundintwoShi'itesources:alQummi*andalTabarsi*.33
AnoldmanapproachesAbrahamandaskshimwhatheplanstodowiththeboy.Abrahamrepliesthathewillsacrificehim.Themanresponds:"Heavenforbid!Youwillsacrifice aninnocentboy?"AbrahamanswersthatGodcommandedhim.ThemancountersbysayingthatitmusthavebeenSatanwhocommandedthat.Abrahamreplies:"Woetoyou!I knowthatIreceivedatrulyGodlyrevelation."ThemanrepeatsthatitmusthavebeenSatan,butAbrahamrefusestospeakwithhimfurther.HeisresolvedtoobeyhisLord,but theoldmansays:"OAbraham,youarealeaderwhompeoplefollow.Ifyousacrificehim,then[allthe]peoplewillsacrificetheirchildren!"ButAbrahamspokewithhimnolonger. Thedevil34thengoestotheboy'smotherwhensheisengagedinwhatappearstobethe'umrapilgrimagetotheKa'ba.Hetellsherthathejustsawanoldman,andshetellshim thatthatisherhusband.Hesaysthathesawaboywithhim,andshetellshimthatthatisherson.Hecontinues:"ThenIsawhimlayinghimdownandtakinguptheknifeto sacrificehim!"Shesays:"Youlie!Abrahamisthegentlestofmen.Whywouldhesacrificehisownson?"Thedevilinsiststhathe

Page113 sawitandsheaskswhy.Hereplies:"HeclaimedthathisLordcommandedhim."Sheconcurs:"ItistruethathewouldobeyhisLord."Shebecomesagitatedbutfinishesherritual responsibilities,andthenrunstowardMina*withherhandonherheadsaying:"OLord!DonotpunishmeforwhatIdidtothemotherofIshmael!"

Thesecondrenditionadds:"WhenSarahcameandwastoldthestory,shewenttohersonandsawthesignoftheknifescratchedintohisthroat.35Shewasterrified andwasstrickenwithaparoxysmofsicknessthatkilledher. Finally,onemiscellaneousrenditionisgivenbyalKisa'i*withoutrecordofauthentication.36

Whenthetwoofthemleft,theDevilapproachedSarahandsaidtoher:"Abrahamhasresolvedtosacrificeyourson,Isaac!Catchupwithhimandstophim!"Butsherecognized himandsaid:"Away,God'scursedone!HehassetoutwithhimtopleaseGod!"SoheleftherandcaughtupwithIsaac.Hesaidtohim:"Yourfatherwantstosacrificeyou!"But Abrahamsaidtohim:''Omyson,comealong.Donotpayattentiontohim,forheistheDevil."

Thethreeversionsrepresentcovariantsofthesamebasictheme:thedeviloranoldmanapproacheseachofthethreecharactersinthestoryandtemptsthemto disobeythecommandofGod.Ineverycase,thetempterbringsforthcompellingandlogicalargumentsthatshouldconvincetheprotagoniststodesistfromcarrying outtheawfulactofchildsacrifice.YetineverycaseabsoluteobediencetoGodprevails,thetemptingargumentsareignored,andthedramaofthesacrificecontinues. ThemostprevalentofthethreeversionsistheKa'bversion,attributedtothewellknownearlyJewishconverttoIslamwhoiscreditedwithbringingmanyJewish traditionsintothecorpusofIslamicreligiousliterature.TheIbnIshaq*versionisprobablyalaterrenditionoftheSatanstory.37Version3isgivenanonymously,but bothrenditionsarelocatedinShi'itesourcesandmayrepresentaShi'iteversionofthetradition. TheKa'bversionandVersion3understandtheintendedsacrificetobeIsaac,anditisindeedconsistentforKa'btohavetransmittedcoherentlegendsfromJewish traditionassumingIsaactobethevictim.Shi'iteshavebeenassociatedwithborrowingmorefreelyfromJewishlegendsthanSunnis,whichmayexplaintheviewof Version3thattheintendedsacrificewasIsaac.38OnlytheIbnIshaq*versionplacesIshmaelintheroleoftheintendedsacrifice.39Thismayhavebeenalaterview40 ormaysimplyreflectadifferentopinionasitwaspasseddowninthetraditionliterature.

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ThestoryofSatantryingtopreventAbrahamandhisfamilyfromcarryingoutthesacrificeisawellknownthemeinJewishlegendaryliterature.PostMuhammad* JewishsourcessuchasTanhuma,SeferHaYashar,andMidrashVaYosba'closelyparalleltheIslamiclegends.41PreIslamicJewishsourcesalsocontainthestory ofSatan'senticing,withtheclosestparallelfoundinBereshitRabbab.42AnotherpreIslamiclegendconnectingSatanwiththeattemptedsacrificeandtakenup repeatedlyinlatermidrashicliteraturecanbefoundintheBabylonianTalmud.43 ThefewavailablepreIslamicArabparallelstothesacrificethemeincludenomentionofSatanoranywickedpowerchallengingtheauthorityormoralityofthe decisiontosacrificeachild,althoughtheyarenotcompletelysilentontheissue.ThemostfamousArabchildsacrificestoryisthatof'AbdalMuttalib*vowingto sacrificethesonwhowasdestinedtobecomethefatheroftheProphetMuhammad.44AparalleltotheShi'iteversioncanbefoundintheargumentoftheQuraysh against'AbdalMuttalib's*decisiontocarryouthisvowwhentheysay:"Ifyoudoathinglikethis,therewillbenostoppingmenfromcomingtosacrificetheirsons, andwhatwillbecomeofthepeoplethen?"45ThiscompareswiththeclaimoftheoldmaninVersion3:"OAbraham!youarealeaderthatpeoplefollow.Ifyou sacrificehim,then[allthe]peoplewillsacrificetheirchildren!" WhiletheprevalenceofthisthemeinearlyJewishlegendaryliteraturedoesnotprecludethepossibilityofitsindependentexistenceinpreIslamicArabia,itappears morethanlikelythatthelegendarySatanstoryevolvedoutofaBiblicistmilieu.46TheIslamicrenderingsofSatan'stemptationcloselyparallelearlyJewishexegesisof thebiblicaltext.InmostoftheJewishversions(exceptthoseoriginatingfromthetextofBTSanhedrin89b)SatanchallengesAbrahamduringthethreedays mentionedbutnotaccountedforinGenesis22:4:"OnthethirddayAbrahamlookedupandsawtheplacefromafar."TheJewishnarrativeexegesispointsoutthatthe lagbetweenGod'scommandandtheactualoccasionoftheordealteachesthatwiththreedaystocometotermswiththetruemeaningofthecommand,Abrahamdid notattempttocarryouttheSacrificeinastateofshock.47DespiteSatan'stemptationatthattime,Abraham,Isaac,andSarahallovercometheirownpersonalwishes andneedsinordertofulfiltheultimatewishofGod. TheIslamicsourceshavenoneedtoexplainthethreedays,sinceQur'an*37:102mentionsAbraham'svisionandhiswordstohissonthathemustsacrificehiminthe samebreath.TheyneverthelessmatchthebiblicalsequencedespitethefactthattheQur'an*textpresentsnosimilarproblem,thereforesuggestingadevelopmentfrom Jewishliteraryforebears.Moreover,thegeographicallocusofmanyofthelegendsisinSyria,abiblicalsite,48whilenomotifsarefoundtobeinconsistentwithJewish legends.

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WehavenotedthatVersion3,however,findsaparallelinanArablegend whichmayhaveexplainedawayapreIslamicpracticeofvowingahumansacrifice,50 andthetraditionsconsideringIshmaeltohavebeentheintendedvictimplacethestoryinpreIslamicArabia.NoneofthethreeversionsappearstocontainanyIslamic editorialmaterial.51 Tosummarize,the"Satan"legendderivedoriginallyfromBiblicistsources,butnaturallyservedtoprovideinformationaboutthequr'anic*renditionofthesacrificeas well.Ittaughtasimilarlessoninbothreligioustraditions:thatAbrahamandhisfamilyovercametheirownpersonalobstaclesinordertofulfilltheultimatecommandof theirLord. SatanandtheLapidation AverydifferenttraditionaboutSatanoccursfivetimesamongthesourcesandisgivenontheauthorityofIbn'Abbas*.52 ThesettingisAbraham'sfirstPilgrimage,whereAbrahamisshownthestationsofthepilgrimageoriscommandedwiththesacrifice.Satanappearstohimattheplace oftheRunningRitual,oratalMash'aralHaram*andtriestogetthebetterofhim,butAbrahamsurpasseshim. ThenGabrieltakeshimtoalJamraal'Aqaba,53orAbrahamgoestherehimselfwhereSatanagainappearstohim.Satandepartsorsinksintothegroundwhen Abrahamthrowssevenstonesathim.SatanappearsagainatalJamraalWusta*,Abrahamthrowsthestones,andthescenerepeatsitself.Hethenappearsagainat alJamraalQuswa*(1/5)oralJamraalKubra*(1/5),wherethesceneisrepeated(2/5). AbrahamthenflingsIshmael,whoiswearingawhiteshirt,ontohisforehead,orbeginstogothroughwiththesacrificeofIsaac.54Ishmaelsays:"Ofather,Ihaveno othergarmentforashroud,sopleasetakeoffmyshirtanduseitforthat,"orIsaacsays:"Ofather,tiemeupsoIwillnotshakeandmybloodsplashyouwhenyou sacrificeme".Abrahamtumsaroundforamomentandseesahornedramwithdarkeyesandwhitewooloriscalledfrombehind:OABRAHAM,YOUHAVEALREADY FULFILLEDTHEVISION!(Q.37:105). IbnKathir*referstoasixthrenditionwithoutcitingit,sayingthatitisthesameastheIshmaeltraditiongivenhereexceptthattheintendedsacrificewasIsaac. ThesetellingsareindependentofthepreviousSatantraditionandcenteronthenativepreIslamiccustomofstoningthethreepillarsinMina*.SubstitutingSatanfor thepreIslamicassociationofthelapidationpurgedtheactofitspaganmeaningandsetitintoanacceptableIslamicframework.55

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Chapter14 TheSacrificialAct
Thestoryofthesacrificialactoccursinthreecoherentversions,oneeachattributedtoalSuddi*orIbnIshaq*,andathirdfoundonlyinShi'itesources.Thefirsttwo arequitesimilar,andactuallyrepresentcovariantsofthesametradition.TheShi'iteversiondifferssubstantially,althoughitalsoappearstoderiveultimatelyfromthe sameenvironment. Theparadigmatic"Suddi*"versionisrepresentedbyfiverenditions:1 1.WhenAbrahamisgiventhegoodnewsofason,hevowstoofferhimasasacrificetoGod.Afterthesongrowsup,Abrahamisshownavisioninhissleeptelling himthathemustfulfillhisvow(5/5)andsacrificeIsaac(4/5). 2.AbrahamtellsIsaactocomeandmakeasacrifice2toGod.Hetakesalongaknifeandarope(5/5). 3.Whentheycomebetweensomemountains,theboyaskswheretheofferingis(5/5). 4.AbrahamanswerswithQ.37:102:...OMYSON,ISEEINAVISIONTHATLWILLSACRIFICEYOU.SOLOOK,WHATISYOURVIEW?"THESONSAID:"OMYFATHER!DOASYOUARECOMMANDED.IF
GODWILLS,YOUWILLFINDMEPATIENTANDENDURING!"(5/5).3

5.Isaaccontinuesbytellinghisfatherto: a.tightenhisbondssohewillnotsquirm(3/3), b.keepbackhisclothesfromhimsothatnobloodwillsoilthemandcauseSarahgrief(3/3), c.movetheknifequicklytohisthroatsothatdeathwillbeeasiest(3/3), d._________________________________________________,4 e.givegreetings(salam*)tohismotherwhenhereturns(3/3), f.__________________________________________________ 6._______________________________________________________

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7.Abrahamdrawsnear,kissesIsaac,andbindshim(3/3).TheybothcrysomuchthatthegroundissoakedunderneathIsaac'scheekwhereheislying(2/3). 8.______________________________________________________ 9.AbrahamdrawstheknifeontoIsaac'sthroatbutitdoesnotcut(3/3)becauseGodhadpoundedasheetofcopperoverhisthroat(2/3). 10.SoAbrahamthrowsIsaacontohisforeheadand[triesto]makeagashonthebackofhisneck.5ThusQ.37:103:SOWHENTHEYHADBOTHSUBMITTED,HELAYHIM [THREWHIM]ONTOHISFOREHEAD(2/3).6 11.ANDWECALLEDOUTTOHIM,"OABRAHAM!YOUHAVEALREADYFULFILLEDTHEVISION!"(Q.37:1045)(3/3). 12.Abrahamtumsandseesaram.Hetakesit,untieshisson,andkisseshim(3/3). 13.Abrahamsays:"Oson,youhavebeengiventome!"ThereforeverseQ.27:107:WEREDEEMEDHIMWITHAMAGNIFICENTSACRIFICE(2/3). 14.WhenAbrahamreturnstoSarahandtellsherwhathappened,sheisunhappyandsays:"Youwouldsacrificemysonandnotinformme?"(2/3). TherenditionofMujir*alDin*nevermentionsthenameoftheson,whichcouldbeeitherIsaacorIshmael.DespitethefactthattheMujir*alDin*renditionis attributedtoalSuddi*,itisactuallyahybridtraditionincorporatingthefollowingnumberedmotifsfromtheIbnIshaq*versionbelow: 5d.ThesonaskshisfathertolayhimonhisforeheadforheisafraidthatcompassionwillovercomehisfatherandpreventhimfromcarryingoutGod'scommand.7 5e.Healsoaskshimtoreturnhisshirttohismother,foritmaygivehersomecomfort. 6.AbrahamtellshissonthatheistrulyawonderfulhelpincarryingoutGod'scommand. 9.brahamputstheknifetohisson'sthroatbutGodtumsitovertoitsbluntsideinAbraham'shand. 13.Gabriel,Abraham,hisson,andtheramallsay"Godismostgreat!"8andAbrahamsacrificestheramatalManhar*inMina*. Theparadigmatic"IbnIshaq*"versionisrepresentedbyfourtraditions.9 1.AbrahamwouldvisitHagarandIshmaelbyridingtoMeccaonBuraq.HewouldleaveSyriainthemorningandwouldreturnhomebeforenightfallsothathecould spendthenightwithhiswifeinSyria.ThiscontinueduntilIshmael...REACHEDTHEAGEOFRUNNINGWITHHIM.(Q.37:102)(2/4).

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2.Abrahamtellshissontotakesomeropeandaknifeandtocomeontoatrailtogatherfirewood. 3.__________________________________________________________ 4.WhentheyarealoneontheThabir*10trail,Abrahamsays(Q.37:102):"OMYSON,ISEEINAVISIONTHATIWILLSACRIFICEYOU(3/4).Hecontinues:SOLOOK,WHATISYOUR VIEW?"THESONSAID:"OMYFATHER!DOASYOUARECOMMANDED.IFGODWILLS,YOUWILLFINDMEPATIENTANDENDURING!"(2/4). 5.Ishmaelcontinuesbytellinghisfatherto: a.tightenhisbonds(4/4), b.keepbackhisclothesfromhimsothatnobloodwillsoilthem(3/4),causeHagargrief(2/4),anddiminishhisreward(2/4)orbecarefulnottoallowanything topreventhimfromhistasksothatIshmael'srecompensewillnotbediminished,fordeathissevereandhemaywaver(1/4), c.Sharpenhisknifetofinishhimoffquickly(4/4)togivehimrest(1/4)orsodeathwillbeeasier,fordeathissevere(2/4), d.Throwhimontohisforeheadandnotonhisside,11forIshmaelisafraidthatcompassionwillovercomehisfatherandpreventhimfromcarryingoutGod's command(3/4),12 e.Pleasereturnhisshirttohismother,foritmaygivehersomecomofort(3/4), f."Nowproceed!"(3/4). 6.AbrahamtellshissonthatheistrulyawonderfulhelpincarryingoutGod'scommand(4/4).13 7.AbrahambindshissonjustasIshmaelhaddirectedhim(3/3). 8.Abrahamsharpenshisknife(2/3)andthen,HELAYHIMONTOHISFOREHEAD(Q.37:103)(3/3)andAbrahamiscarefultoavoidlookingathim(1/3). 9.Heputstheknifetohisson'sthroatbutGodturnsitovertoitsbluntsideinAbraham'shand(3/3). 10._________________________________________________________ 11.WhenAbrahamisabouttodrawtheknifeacrosshisson'sthroattoendhislife,heiscalled:"OABRAHAM!YOUHAVEALREADYFULFILLEDTHEVISION!"(Q.37:1045)(3/3). 12.Heistoldthatadifferentsacrificewillbetheredemptionforhisson,soheshouldslaughteritinIshmael'splace(2/3). AlTha'iabi's*versionattributedtoIbnIshaq*andincludedintheparadigmaticversionaboveisactuallyahybridthatincludesthefollowingmotifsfromtheSuddi* version: 5e.Heaskshisfathertogivegreetings(salam*)tohismotherwhenhereturns.

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7.Abrahamdrawsnear,kissesIsaac,andbindshim.TheybothcrysomuchthatthegroundissoakedunderneathIsaac'scheekwhereheislying. 9.GodhadpoundedasheetofcopperontoIsaac'sthroat.SoAbrahamthrowshimontohisforeheadandtriesagain,butthistimeGodtumstheknifeoverinhis hand(asintheIbnIshaq*version). Infact,theTha'labi*andMujir*alDin*renditionsarevirtuallyidenticalintheirrenditionsofmotifs5through12.Althougheachisattributedtoadifferentsource, theydemonstratethecloseaffinitybetweentheSuddi*andIbnIshaq*versions.14 Thetwoversionsdisplayimportantdifferencesaswell.TheSuddi*versionunderstandstheintendedsacrificetobeIsaac,whomustbesacrificedasaresultof Abraham'svow.15Althoughthesacrificetakesplaceinanonspecificlocation,thenarrativeassumesthatAbrahamhadnotmovedsincereceivinghisrevelationabout IsaacinSyria,thereforeplacingtheactioninaccordancewithBiblicisttradition.ButaccordingtotheIbnIshaq*version,Ishmaelisthevictimoftheattempted SacrificeinMecca.AbrahamspansthedistancebetweenhishomeinSyriaandIshmaelinMeccabyridingonthesupernaturalcreaturealBuraq*. BoththeSuddi*andIbnIshaq*versionhavecloseparallelsinlater(postMuhammad)Biblicistsources,wheremotifnumbers3,4,5a,5b,5c,5e,7,1611,and12 arefoundrepeatedlyinJewishMidrash.17Someofthemotifswouldbeexpectedinanynarrativeexegesisofthebiblicalorqur'anic*storyofthesacrifice,sinceboth includementionofdivineintervention(motif11),thesubstitutionofasacrificialanimalforthehumanvictim(motif12),andsoforth.Yetothermotifssuchas5a,5b, 5c,5e,and7areunlikelytohaveevolvedindependently.Theircommonalitypointseithertoborrowingortheuseofcommontraditionallore.Ofmajorimportancein thisregardisthefactthatmotifs5aand7occurinthepreIslamicBereshitRabbah,and5aalsooccursinthePalestinianTargum.18 AlthoughtheybothparallelpreIslamicJewishlegendsandfeaturebiblical(aswellasqur'anic*)characters,onlytheSuddi*versionremainstotallywithinthebiblical chronologyandsetting.ButeventheIbnIshaq*versionrefrainsfromstrayingtoofaroutsideofthebiblicalparametersbyprovidingforAbraham'stransportationto Mecca,thuspreservingthebiblicalviewofhishomeinSyria.SinceIshmaelisassumedbytheBibletoliveinanArabland,theIbnIshaq*versionremainsroughly withintheBiblicistworldview.ThesupernaturalBuraq,ofcourse,pointstogreaternativeArabinfluenceintheIbnIshaq*version.19 Motif5drepresentsanIslamicadditioninbothversionsexplainingtheproblematicQur'an?verse37:103,whichappearstocontradictnormalIslamicslaughtering practice.20Andinboth,thetaleisstructuredtofitbetweenQur'an*verses37:102107,therebyprovidingafulleraccountofthelegendthancanbefoundinIslamic scripture.

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ToconcludeourdiscussionoftheSuddi*andIbnIshaq*versions,wenotethatalthoughmanymotifsfindparallelsinBiblicistsources,neitherversionderivedwholly fromBiblicistlegends.TheyrepresentrathertwodepictionsofanauthenticIslamictraditionincorporatingBiblicist,Islamic,andinthecaseoftheIbnIshaq*version, oldArabmotifs. Motif5arepresentsagoodexampleofhowamotifwithaspecificpurposeinoneenvironmentisretainedinanewenvironmentdespitethefactthatitsoriginalraison d'etrenolongerapplies.IntheJewishrenditions,Isaactellshisfathertotightenhisbondssothathewillnotstraininfearoftheknifeanddamagehimself,thereby renderinghimselfrituallyunfitasanofferingaccordingtoJewishlaw.ThesignificanceofIsaac'srequestwaslostasthemotifcameintotheArabianorIslamicmilieu becausetheguidelinesfordeterminingapropersacrificearedifferentinIslam.21Nevertheless,therequesttotightenthebondswasretainedwithoutexplanationinthe Islamiclegendbecauseitservedinapowerfulmannertodemonstratetheson'sperfectwillingnesstoserveasthesacrificialvictim.22 The"Shi'ite"versionisrepresentedbyfourtraditionsfoundonlyinShi'itesourcesandwithoutconsistentrecordsofauthentication.23Themotifsequenceforeach separaterenditionisprovidedbelow. AlYa'qubi*: 1.AfterbuildingtheKa'baandcallingthepeopletothePilgrimage,AbrahambeginshisownPilgrimageunderGabriel'sguidanceonthe"DayofWatering"(yawmal tarwiya)24 2.AspartofthePilgrimage,AbrahamsleepsatalMash'ar,andduringthenightGodcommandshimtosacrificehisson. 3.WhenAbrahamarrivesatMina*,hetellshissonthatGodcommandedhimtosacrificehim.Ishmaelreplies:"OMYFATHER,DOASYOUARECOMMANDED.(37:102). 4.__________________________________________________________ 5.__________________________________________________________ 6.AbrahamtakestheknifeandlayshissondownontopofadonkeysaddleatJamratal'Aqaba. 7.Abrahamplacesthebladeonhisson'sthroat.Whenhetumshisfaceawaysothathewillnotlookathisson,Gabrieltumsthebladeoverontoitsdullside. Abrahamnoticesthatitisinvertedandturnsitoveragain.Hedoesthatthreetimes. 8.ThenAbrahamiscalled:OABRAHAM!YOUHAVEALREADYFULFILLEDTHEVISION!(Q.37:1045). 9.GabrieltakestheboyandAbrahamputsthesheepthatwasbroughtfromthesummitofMt.Thabir*inhisplace.Hesacrificesthesheep.

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10.WhenAbrahamisfinishedwiththepilgrimageandintendstoleave[Mecca],hechargesIshmaeltodwellintheSacredPrecinctandinstructthepeopleinthe Pilgrimage. AlQummi*: 1.GabrielcomestoAbrahamonthe"DayofWatering"andtakeshimonhisfirstpilgrimage. 2.AbrahamstaysovernightatalMash'aralHaram*andreceivesavisioninhissleep.HemustsacrificehissonIsaac,whocamealongwithhismotherSarahto makethePilgrimage.WhentheygettoMina*,AbrahamandSarahdothelapidation,andthenAbrahamtellshertoreturntotheKa'ba.Hekeepstheboywithhim. 3.AbrahamtakesIsaactoalJamraalWusta*[inMina*]andsays:"OMYSON,ISEEINAVISIONTHATIWILLSACRIFICEYOU.SOLOOK,WHATISYOURVIEW?"Theboytellshimto carryoutGod'scommand,asintheverse:OMYFATHER!DOASYOUARECOMMANDED.IFGODWILLS,YOUWILLFINDMEPATIENTANDENDURING.(Q.37:102).Theybothsubmit (aslama*)toGod'scommand. 4.ThemotifoftheoldmanarguingwithAbrahamaboutGod'scommandoccursatthispoint.25 5.ThentheboytellsAbraham:"Hidemyfaceandtightenmybonds!" 6.AbrahamrespondsthathewillnotaddtoGod'scommand,butwillonlydothesacrifice.Hetakesthedonkeysaddle,layshissonuponit,andtakestheknife. 7.Heplacesituponhisson'sthroat,lookstowardheaven,andleanstopulltheknife,butGabrielturnsitovertoitsbackside. 8._____________________________________________________________ 9.AramisbroughtfromThabir*.Abrahamputstheraminplaceoftheboyandiscalledfromadistance:"OABRAHAM,YOUHAVEALREADYFULFILLEDTHEVISION!(37:04 5). AlTabarsi*1(nearlyidenticalwithalQummi*):
(2.)ItissaidthatAbrahamsawinavisionthathewouldsacrificehissonIsaac.

1.WhenAbrahamandSarahmakethePilgrimageandcometoMina*theydothelapidation.AbrahamtellsSarahtogovisittheKa'ba,buttheboystayswithhim. 3.HetakesIsaactoalJamraalWusta*(inMina*)andtellshimwhathemustdo.TheboyanswersthathemustcarryoutGod'scommand.Sotheybothsubmitto God'scommand.

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4.ThemotifoftheoldmanarguingwithAbrahamaboutGod'scommandisinsertedatthispoint. 5.ThentheboytellsAbraham:"Hidemyfaceandtightenmybonds!"

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6.AbrahamrespondsthathewillnotaddtoGod'scommand,butwillonlydothesacrifice.Hetakesthedonkeysaddle,layshissonuponit,andtakestheknife. 7.Abrahamplacesituponhisson'sthroat,lookstowardheaven,andleanstopulltheknife,butGabrielturnitovertoitsbackside. 8.____________________________________________________________ 9.AramisbroughtfromThabir*.Abrahamputstheraminplaceoftheboyandiscalledfromadistance:"OABRAHAM,YOUHAVEALREADYFULFILLED THEVLSION!(Q.37:1045). AlTabarsi*2: 1and2.AftertheconflictwithSarahinSyria,Abrahamhasavisioninhissleep.Hemustsacrificehisson,Ishmael,duringthefestivalperiodinMecca.27Whenthe propermonthformakingthePilgrimage(dhu*alhijja*)arrives,hetakesHagarandIshmaeltoMecca.HeraisesupthefoundationsoftheKa'ba,goestoMina*in pilgrimage,returnstoMeccaforoneweektoperformthecircumambulations,andthendoestherunningritual(alsa'i). 3.AsAbrahamandIshmaelaredoingtherunningritual,Abrahamsays:"OMYSON,ISEEINAVISIONTHATIWILLSACRIFICEYOUduringthisyearlyfestival.SOWHATISYOUR VIEW?Heanswers,...DOASYOUWERECOMMANDED.(Q.37:102). 4._________________________________________________________ 5._________________________________________________________ 3and6.WhentheycompletetheRunningritual,AbrahamtakeshimtoMina*ontheDayoftheSacrifice(yawmalnahr*).28HetakeshimtoalJamraalWusta*, layshimontohisleftside,andtakesthebladetoslaughterhim. 7._________________________________________________________ 8.Heiscalled:OABRAHAM,YOUHAVEALREADYFULFILLEDTHEVISION...(Q.37:1045). 9.Ishmaelisredeemedwithamagnificentram. 10.Abrahamslaughtersitandgivesitsmeatascharitytotheunfortunate.29 EvenacursoryreadingofthethreeversionssuggeststhattheShi'itelegenddifferssubstantiallyfromtheothertwo.ThemoststrikingdifferenceisthattheShi'ite versioncarefullyweavesthesacrificialactintoAbraham'sprecedentalHajj*Pilgrimage,placingtheSacrificeinthesettingofthepreIslamic

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pilgrimageslaughteringritualwhichwasretainedintheIslamicPilgrimage.Abraham'svisionoccursatalMash'ar(3/4),wherepilgrimscustomarilyremainovernight beforecomingtoMina*forthesacrifice.Abraham'ssacrificealsotakesplaceinMina*(4/4),wherethePilgrimagesacrificeisenacted.NeithertheSuddi*norIbn Ishaq*versionsconnectAbraham'sSacrificewiththePilgrimageinanyway. ThevariousrenditionsoftheShi'iteversionnamebothIsaacandIshmaelastheintendedsacrifice.Onlyonerenditionisrepeated,anditisquitestrikingbecauseit considersIsaactobetheintendedsacrificeatthesametimethatitplacestheactwithinthecontextoftheMeccanHajj*30BothrenditionsconnectIsaactoMeccaby havinghimmakethePilgrimagealongwithhismotherSarah.AlYa'qubi*appearsalmostambivalentaboutwhotheintendedsacrificewas,buteventuallynameshim asIshmael.OnlytheTabarsi*#2renditionprovidesacontextforIshmaelrepresentingtheSacrifice,anddoessoeffectivelybytransferringIshmaelandHagarfrom SyriatoMeccainresponsetoGod'scommandtoAbrahamtosacrificeIshmaelduringthePilgrimage.Thisreasoningisuniqueamongallthetraditions. DespitethemarkeddifferencesbetweentheShi'iteandotherversions,theyshareanumberofsimilarities.Themotifs3,5,7,and9oftheShi'iterenditionsreflect motifs4,5a,9,11and12oftheothertwoversions.Someparallels,suchasmotifs3and9correspondingtomotifs4,11,12,representnaturalcommonalities becausetheyrespondtothesameQur'an*verses.Butmotifs5and7oftheversionsinShi'itesourcescorrespondingtomotifs5aand9mustassumeborrowingor theuseofacommonsource. AlltheShi'iterenditionsexplainthepreIslamicpracticeofmakingasacrificeduringtheIslamicPilgrimage.Assuch,theShi'iteversioninitsentiretyservesasakind ofIslamiccommentary,althoughitofferslesscommentarythantheSuddi*andIbnIshaq*versionsonspecificQur'an*verses.ThecoreoftheShi'iteversionmay haveoriginatedfromthesamesourcesastheSuddi*andIbnIshaq*versionsbutevolvedintoalegendmorecloselytiedintotheIslamicritualconcernsofthe PilgrimageandretainingfewermotifswithdirectBiblicistparallels. Fewcommentsorfragmentsotherthanthethreeversionsrelatedabovetreatthesacrificialact.OnebriefrenditionfoundinIbnHanbal's*Musnadconnectsthe sacrificetotheHajj*Pilgrimagebyplacingitimmediatelyafterthelapidationritual:31"GabrielbroughtAbrahamtoJamratal'Aqaba.Satanappearedtohim,sohe threwsevenstonesathimandhesankintotheground....WhenAbrahamdesiredtosacrificehissonIsaac,hesaid:'Omyfather,tiemeupsothatIwillnotshake andmybloodsplashontoyouwhenyousacrificeme.'Sohetiedhimup.Whenhetookthebutcherknifetosacrificehim,hewascalledfrombehind:OABRAHAM,YOU HAVEALREADYFULFILLEDTHEVISION!(Q.37:105).

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AnotherrenditiongiventwicebyalTabari* has:...WHENTHEYHADBOTHSUBMITTEDTHEIRWILLSANDHEHADFLUNGHIMDOWNONHISFOREHEAD(Q.37:103).Theyboth submittedtheirwillstogethertothecommandofGod.Theboywasresignedtothesacrificeandthefatherwasresignedtosacrificinghim.33Hesaid,'Ofather,throw meuntomyfacesothatyouwillnotlookuponmeandhavemercyforme,andIwouldlookattheknifeandbeanxious.Rather,inserttheknifefromunderneathme andcarryoutthecommandofGod.'Thustheverse,WHENTHEYHADBOTHSUBMITTEDTHEIRWILLSANDHEHADFLUNGHIMDOWNONHISFOREHEAD.WHENHEDIDTHAT,WECALLED UNTOHIM,OABRAHAM!YOUHAVEALREADYFULFILLEDTHEVISION.THUSDOWEREWARDTHEGOOD!''(Q.37:1045). AlTabari*alsoprovidesafragmentattributedtoMujahid*:34"...ANDHEHADFLUNGHIMDOWNONHISFOREHEAD(Q.37:103):Heputhisfacetotheground.Hesaid,'Do notsacrificemewhileyoulookintomyfacelestyouhavemercyuponmeanddonotcompletethesacrifice.Tiemyhandtomyneck.Thenputmyfacetothe ground.'" AlTha'labi*offersabriefcommentontheauthorityofalSha'bi*:35"Abrahamwasthrownintothefirewhenhewas16yearsold,Isaacwassacrificedwhenhewas 7yearsold,andSarahgavebirthtohimwhenshewas90yearsold.Thelocationofthesacrificewas2milesfromJerusalem,36andwhenSarahfoundoutwhat AbrahamintendedwithIsaac,sheremained[alive]fortwodays,anddiedonthethird."37 Finally,thefullestrenditionofthesacrificialactisfoundinalKisa'i*38underthetitle:"TheStoryofIsaac":
Ka'balAhbar*said:SarahconceivedIsaaconthenightthatGoddestroyedthepeopleofLot.Afterafulltermofpregnancy,shegavebirthtohimontheFridayeveningofthe tenthdayofthemonthofMuharram*.39Alightshonefromhisfacethatilluminatedwhatwasaroundhim.[Themoment]hetouchedtheground,hefellprostrateinprayertoGod. Hethenraiseduphishandstoheaveninamotion[signifying]theUnityofGod.40AbrahampraisedhisLordandcalledthepoorandunfortunate.Hefedthemandgavethem drinkinthankstoGod.41 WhenIsaacreachedtheageofsevenyears,hewentoutwithhisfathertoJerusalem.42Abrahamsleptforanhour[there],andavisitorcame[inadream]andsaid:"OAbraham, GodcommandsyoutomakeanofferingtoHim."Whenheawoke,hetookafatbull,slaughteredit,anddivideditamongtheunfortunate.Onthesecondnight,thevoicecameto himandsaid:"OAbraham,Godcommandsyoutomakeagreaterofferingthanthatbull."Whenheawoke,heslaughteredacamelanddivideditamongthepoor.Onthethird night,thevoicecameto

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Page125 himandsaid:"GodcommandsyoutomakeagreaterofferingtoHimthanthatcamel."Hesaid:"Whatisgreaterthanthat?"ItpointedtoIsaac,andhewokeupinfright. HesaidtoIsaac,"Omyson,areyounotobedienttome?"Heanswered:"Certainly,Ofather.Ifyoudesiredtosacrificeme,Iwouldnot[tryto]preventyoufromit."SoAbraham wenttohishomeandtookaknifeandrope.HesaidtoIsaac:''Omyson,comewithmetothemountains!" Whenthetwoofthemleft,theDevil43approachedSarahandsaidtohey."Abrahamhasresolvedtosacrificeyourson,Isaac!Catchupwithhimandstophim!"Butshe recognizedhimandsaid:"Away,OcursedofGod!TheyhavesetouttopleaseGod!"SoheleftherandcaughtupwithIsaac.Hesaidtohim:"Yourfatherwantstosacrificeyou!" ButAbrahamsaidtohim:"Omyson,comeon.Donotpayattentiontohim,forheisthedevil." Whentheyarrivedatthemountain,44Abrahamsaid:"OMYSON,ISEEINAVISIONTHATIWILLSACRIFICEYOU."HESAID:"OMYFATHER,DOASYOUARECOMMANDED.IFGODWILLS,YOU WILLFINDMEMOSTSTEADFAST!"(Q.37:102).45Hesaid:"Ofather,ifyouwanttosacrificeme,takemyshirtoffmybacksothatmymotherwillnotseeit[bloodied]andcryalong timeoverme.TieupmyshoulderslestIsquirmbetweenyourhandsanditcauseyoupain.Whenyouplacetheknifeonmythroat,turnyourfacefrommelestcompassionforme overcomeyouandyoufail[tocarryoutyourtask].SeekhelpinGodforyourbereavementoverme.Andwhenyoureturn[home],bringmyshirttomymothersothatshemayfind somecomfortinitoverme.Givehergreetingsfromme,butdonottellherhowyouslaughteredme,norhowyoutookoffmyshirt,norhowyouboundmeupwithropesothatshe willnotbesorrowfuloverme.Andwhenyouseeayoungboylikeme,donotlookathim,sothatyourheartwillnotgrieveonmyaccount." Thevoicefromheavencalledhim:"OFriendofGod,howcanyounotbecompassionateforthissmallchildwhospeakstoyouwithsuchwords?"Abrahamthoughtthatitwas themountainwhospoketohim,sohesaid:"OMountain,Godhascommandedthisofme!Donotdistractmewithyourwords!"46AbrahamthentookoffIsaac'sshirt,boundhim withtherope,andsaid:"InthenameofGodthePowerfulandtheExcellent!"Heputtheknifeonhisthroat.Heraiseduphishand[withtheknife]andbroughtitdownagain.But theknifeturnedoverandsaid:"ThereisnomightnorpowersavewithGodtheMostHighandMagnificent!"Hesharpenedtheknifeonastoneuntilhemadeitashotasfire. Then,hereturnedtoIsaacwithit.Butitturnedover[again]andspokewithGod'spermission,saying:"Donotblame

Page126 me,OprophetofGod,forIhavebeencommandedtodothis!"Atthat,Abrahamheardavoicecalling:"OABRAHAM,YOUHAVE[ALREADY]FULFILLEDTHEVISION!(Q.37:105).And Godsaid:ANDWEREDEEMEDHIMWITHAMAGNIFICENTSACRIFICE(Q.37:107).Thatis,withamagnificentram. Hewascalled:"OAbraham,takethisramandredeemyoursonwithit.Sacrificeitasanoffering.Godhasmadethisdaya[holy]festivalforyouandyourchildren.47Theramsaid: "OFriendofGod,sacrificemeinsteadofyourson,forIammoreappropriateforsacrificethanhe.IamtheramofAbel,sonofAdam,whogavemeasanofferingtohisLordand whoseofferingwasaccepted.IhavegrazedinthemeadowsoftheGardenforfortyautumns!"48 AbrahampraisedhisLordfordeliveringIsaac.Hewenttountiehimfrom[his]bonds,buthewasalreadyfree.Hesaid:"Omyson,whountiedyou?"Heansweredhim:"Theone whobroughtthesacrificialram."ThenAbrahamwenttotheramandsacrificedit.Awhitesmokelessfire49fromheavencame,burneduptheramandconsumeditsothattheonly thingthatremainedwasitshead. AbrahamandIsaacdepartedwiththeram'sheadandtoldSarahabout[allthathappened].ShefelldownprostrateinthankstoGod.

ThelegendoftheSacrificeisalsorenderedintwoslightlydifferentcovariantsofapoemattributedto'Umayyab.Abi*alSalt*,apoetlivingatthetimeofthe Prophet,Muhammad*50AlTabari's*version51has:
ToAbraham,theFulfillerofthevow withconsideration,andbearinggenerosity. Hisfirstbornwouldnotresisthim whenhesawhimamongatroopofenemies. "Omylad,IhavepledgedyouasacrificetoGod, sobepatient,forIwillbeyourredemption."52 "TightenthebondsoIwillnotresisttheknife, likethemanacledcaptiveturningaway." Itsbladereflectedtheflesh[ofthe] slaveboycurvedoverlikeacrescent. Whiledoffinghisdress HisLordreleasedhimwithasplendidram. "Takeit,andreleaseyourson,forbyMe, whatyouhavedoneisnosimplething."

Page127 AGodfearingfather,andanotherhisson, createdfromhiminobedience. Perhapsthesoulsseveredfromtheact hehasreliefaftersuffering,likereleasefrombondage.

AlTha'labi's*rendition53has:
Abraham,whofulfills[his]vow withconsideration,andbearinggenerosity. Hisfirstbornwouldnotresisthim evenifhesawhiminatroopofenemies. "Omylad,IhavepledgedyouasacrificetoGod, bepatientforthatismylot. BesteadfastasIdrawtheknife thewayacaptivepullsathisshackles." Itsbladereflectstheflesh, theboy'sforehead[reflected]inthecrescent[oftheknife]. Whiledoffinghisclothes HisLordreleasedhimwithasplendidram. "Takethisredemptionforyourson,forbyMe, whatyouhavedoneisnosimplething. Perhapsthesoulsseveredfromtheact hehasreliefaftersuffering,likereleasefrombondage.

Asinthecaseoftheothermiscellaneoustraditions,thetworenditionsofthepoemincludeanumberofmotifsfoundintheSuddi*andIbnIshaq*versions.The redemptionofIshmaelisassumedearlyoninalTabari's*renditionofthepoem.Thisrepresentsasignificantchangefromtheproseaccountings,whichoffernohint thattheSacrificewouldbehaltedbeforeAbrahamactuallystartedtoslaughterhisson. BecausethepoemcanbetracedbackonlyasfarasapoetofMuhammad's*generation,itoffersnofirmevidenceinsupportoftheviewthatthestoryofthesacrifice wasknownamongpreIslamicArabs.'UmayyawasinalllikelihoodanArabmonotheistandissaidtohavebeenfamiliarwithBiblicisttradition.54 SomeexegetessuchasalTabari*,alTabarsi*,andIbnKathir*includetheirowncommentsandexplanationsaswellastraditionalreportsonthestoryofthe Sacrifice,manyofthemexplainingproblematicwordsordifficult

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syntaxintheQur'an*text. ThemysticIbn'Arabi*,however,onlymentionsthebareoutlineofthetraditionalnarrativesothathecanexpandontheesotericmeaning oftheact.Accordingtohisunderstanding,boththefatherandthesonachievedakindofperfectannihilationoftheself56bycarryingouttheultimatecommandof God.57 Inconclusion,wenotethatthethreemajorversionsoftheIslamicsacrificelegendcontainasignificantnumberofmotifsthatcloselyparallelBiblicistsources,someof whichareclearlypreIslamic.DespitetheexistenceinpreIslamicArabiaofinfanticideandperhapsevenoccasionalchildsacrifice,thelegendoftheSacrificeinthe Qur'an*andthetraditionliteratureappearstohaveevolvedoutofaBiblicistsetting.Assuggestedearlier,however,thisdoesnotprovethattheIslamictraditionsare simplycopiesof"original"Biblicisttraditions.Onthecontrary,thevariousrenditionsfoundinthesourceshaveevolvedintouniqueIslamictraditionsthatserveto explainadifficultandobscurequr'anic*text.AsinprevioussegmentsoftheAbrahamIshmaelcycle,themostfancifulanduniquerenditionoftheSacrificestoryis foundinacollectionofpopularliterature(alKisa'i*).Ofthenineteennarrativerenditionsandfragments(includingthetwopoeticrenditions),tenassumetheintended victimtohavebeenIsaacwhilenineassumeittohavebeenIshmael.ThesignificanceoftheidentityoftheintendedvictimwillbediscussedbelowinChapter16.

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Chapter15 TheRedemption
Accordingtothequr'anic*narrative,GodredeemedAbraham'ssonwitha"MAGNIFICENTSACRIFICE."1Thetraditionistswerenotallinagreementregardingtheexact natureofthissacrifice,althoughmostconsideredittohavebeenaramasinthebiblicalstory.2Fewnarrativetraditionswereavailabletosupportthisview,andmost exegetessimplyreliedontheopinionsandstatementsofearlytraditionists. TheopinionofIbn'Abbas*iscitedthirtythreetimesbytheexegetes,andheisgenerallycreditedwiththeviewthattheredemptionwasaram(fourteenrenditions)or asheep(onerendition),3althoughheisalsocitedfivetimesassayingthatitwasamountaingoat.4Ibn'Abbas*iscreditedfivetimeswithatraditionthattheram sacrificedinplaceofAbraham'ssonwastheidenticalanimalthatwassacrificedbyAdam'ssonAbel:"TheramthatAbrahamslaughteredwastheramthatthesonof Adamofferedup(qarrabahu)andwasaccepted."5"...theramthatredeemedhimwastheramthatAbelsonofAdamofferedandwasaccepted."6Theonly derailedrenditionisgivenbyIbnSa'd,whorecountsanunusualversionofthestoryofCainandAbel:
Adamhadfourchildrenfromtwosetsoftwins,eachsetconsistingofonemaleandonefemale.Thesisterofthefarmerwasprettywhilethesisteroftheherdsmanwasugly.The farmersaidthathehadmoreofarighttotheprettyone,whiletheherdsmansaidthathehadagreaterclaimonher.Theherdsmansaid:"Fieonyou!Youdesiretohavepreference overmebecauseofherbeauty?Letuseachmakeanoffering.Ifyourofferingisaccepted,youhavetherighttoher,butifmineisaccepted,Ihavetherighttoher."Theyeach madeanoffering.Theherdsmanofferedawhitedarkeyedhornedramwhilethefarmerofferedapileoffood.TheramwasacceptedandGodkeptitintheGardenforforty autumns.ThatistheramthatAbrahamsacrificed.Thefarmerthensaid:"IAMGOINGTOKILLYOU!"(Q.5:29).Theherdsmanreplied:

Page130 " EVENIFYOUSTRETCHOUTYOURHANDTOSLAYME,IWILLNOTSTRETCHOUTMYHANDAGAINSTYOUTOKILLYOU,FORIFEARGOD,THELORDOFTHEWORLDS.IPREFERTHATYOU TAKEONMYSINASWELLASYOUROWN,FORYOUWILLBEONEOFTHOSECONSIGNEDTOTHEFIRE.THATISTHEREWARDOFEVILDOERS"(Q.5:312).7

ThemotifoftheidenticalramisreferredtofrequentlyintheIslamicsources.Inadditiontothereportsmentionedabove,Ibn'Abbas*iscreditedfivetimeswithsaying thattheramthatredeemedAbraham'ssongrazedinHeaven8forfortyautumns.AlthoughthismotifhasnoexactparallelinBiblicisttradition,9itreflectsasimilar interestinrecurringreligioussymbolism,andJewishtraditionassignstheredemptiveram'sorigintothefirstdaysofCreationwhenGodbroughtitintoexistenceforthe specificpurposeofredeemingIsaac.10 BothalTabari*andIbnKathir*11creditIbn'Abbas*withalegaldecisionregardingamanwhovowedtoslaughterhimself.12Inorderforthemantoredeemhimself fromhisvow,Ibn'Abbas*"..orderedhim[toredeemhimself]with100camels.Afterthat,hesaid:'Iflhadmadethelegalopinion[concerningtheredemption]witha ram,Iwouldhavebeencontentthathe[only]sacrificearam."Ibn'Abbas*consideredeithersolutionsufficienttoredeemavowtosacrificeahumanlife.The100 camels,whichmayhavederivedfrom'AbdalMuttalib's*vowtosacrificehissonorfromotherpreIslamicArabsources,13wasrememberedimmediatelybyIbn 'Abbas*.Onlyasanafterthoughtdidhecitethesacrificeoftheram.Ifthisstoryisaccurate,thenthesatisfactorybloodwitof100camelswaswellimbeddedinthe mindsofthetraditionistsofIbn'Abbas*'day,whilethelegendoftheSacrificewaslesseasilycalledtomind.Perhapstheattemptedsacrificestillretainedaforeign tingeandhadnotyetbecomefullyintegratedintotheIslamiccorpusoftradition. Sa'id*b.JubayrisalsocreditedwithsayingthattheredemptiveramgrazedinHeavenforfortyautumns.AlTabari*alTabarsi*andIbnKathir*citehimatotalofsix timesandmentionthatthisramhadspeckledreddishwool.IbnKathir*mentionsthattheramgrazedinHeavenuntilMt.Thabir*wassplitopenforittoappearto Abraham,14athemereminiscentofthestoryofMt.Abu*QubayssplittingopentobringforththeBlackStonetoAbraham.15ItalsoparallelsthestoryoftheArab prophetS.Salih*,whobroughtforthacamelfromarock.16ThismotifrepresentspreIslamicArablegendarymaterialthatbecameintegratedintooneparticular renditionofthesacrificestory. AlTabari*andalTabars*togethercreditMujahid*andalDahhak*withtheopinionthattheredemptionwasaram.AlTabari*alsocitesalSuddi*andIbnZayd withthatopinionandcreditsthePeopleoftheBookastheoriginalsourceforthedescriptionoftherambeinghorned,saltandpeppercolored,andwithdarkeyes.17

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Theminorityviewregardingthenatureoftheson'sredemptionisheldbyalHasan*,whoisquotedseventimesbyalTabari*,alTha'labi*,alZamakhshari*al Tabarsi*,IbnaAthir*,andIbnKathir*assayingthatitwasagoatwhichcamefromThabir*.18IbnKathir*,however,mentionsatraditiononalHassan's*authority thattheredemptionwasarambythenameofJarir*,butproceedstoexplainhowthattraditioncannotbesound.OfinterestforourstudyisthesurprisingfactthatIbn Kathir*citestheabsenceofthistraditionamongIsraeliteTalesasanargumentagainstitssoundness.19 ItisclearfromtheforegoingthatmostoftheearlyexegetesconsideredtheredemptionofAbraham'ssontobearam,thoughaminoritysupportedtheviewthatitwas agoat.Eitherviewwouldseemtobeatvariancewiththemeaningof"magnificentsacrifice"(dhibh*'azim*)withinthepreIslamicArabcontext.Butwhatmaywe surmiseisamagnificentsacrificeforpreIslamicArabs?Weknowthat'AbdalMuttalib*couldnotredeemhissonwithlessthan100camels,whichmusthavebeena magnificentsacrificeindeed.20AccordingtoalKisa'i's*distinctiverenditionofthesacrificelegend,21Abrahamconsidersacameltobeamuchgreatersacrificethana fatbull,andthenasksinwonderwhatcouldpossiblybegreaterthanacamel.Onlyhumansacrificecouldbemoredear,yettheredemptivesacrificeforAbraham's sonisnothingmorethanaramoragoat.SincethisnotionsimplywouldnotfitintothepreIslamicArabcontextofamagnificentsacrifice,theramassacrificecould nothaveevolvedoutofnativeArabia.22ItcamenaturallyfromaBiblicistenvironmentwhereGenesis22:13hadclearlyspelledoutthenatureoftheredemption.The connectionwithAbel'ssacrificemusthavecomefromthesameBiblicistmilieu.Arabfolkloresimplyoffersnoprecedentforthattheme,despitethefactthatIbnSa'd's renditionoftheCainandAbelstorysurelyincorporatesaspectsofArablegendinitsrenderingoftheCainandAbellegend.23Theonlymotifrepresentingapre IslamicpaganArabmilieuisthatofthemountainsplittingopentoproducetheanimal,athemethatoccursonlyonetimeamongourexegeticalsources. Ibn'Abbas*iscreditedfourtimeswithanarrativetraditionassociatingtheramwiththelapidationritualoftheHajj*.AlTabari*andalTabarsi*providethetradition infull,whilealZamakhshari*merelymakesreferencetoit.24Accordingtothetradition,theredemptiveramcomesfromtheGardenaftergrazingthereforfortyyears. Abrahamsendshissontowatchoverit,butafterhethrowssevenstonesatitatalJamraal'Ula*,itescapesfromhim.HeovertakesitatalJamraalWusta*and throwsanothersevenstones,butitfleesagain.HecatchesupwithitoncemoreatalJamraalKubra*andthrowsanothersevenstones.Abrahamthentakesitand bringsittoalManhar*inMina*andsacrificesitthere.AsalZamakhshari*pointsout,"...ithasremainedthecustom(sunna)tothrowstones."25

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OnecannotbutassociatethislegendwiththetraditionaboutAbrahamthrowingstonesatthedevilwhoisattemptingtopreventhimfromcarryingoutthesacrificeof hissoninMecca,26orthestoryofSatanappearingtoAbrahamandGabrielduringthefirstAbrahamicHajj*.27BothversionsassociatedwiththeSacrificeare attributedtoIbn'Abbas*,whilethelegendconnectingthedeviltoAbraham'sfirstPilgrimageisattributedtoanumberofdifferenttraditionists.Asintheother lapidationstories,Abraham'ssonherdingtheredemptiverambythrowingstonesatthelocationofthethreepillarsinMina*servedtosubstituteamonotheisticorigin fortheoriginalpaganassociationofthelapidationritual.ItrepresentsanIslamicdevelopmentthatexpandedonaqur'anic/biblicalthemeinordertoprovidea monotheisticbasisforapaganpractice. Isaac'sWish ArecurringlegenddescribesasceneinwhichGodofferstograntIsaacawishaftertheordealoftheSacrifice.Thistraditionoccurssixtimesamongthesourcesand mostlikelyoriginateswithKa'balAhbar*.Twoversionshavecomedowninthesources,withtheearliestconsistingoffourrenditionsandattributeddirectlyto Ka'b.28Thewordingvariesconsiderablyamongtherenditions,butthemessageremainsconstant.ImmediatelyafterIsaac'sredemption,Godtellshimpersonallythat HewillansweranyprayerthatIsaacwishes.Isaacreplies:"OGod,Ipraytoyouthatyougrantme[this]:Whenanypersoninanyerawhodoesnotattributeany partnertoYoumeetsYou[atthegatesofHeaven],allowhimtoenterParadise."(3/4)or"Lord,IaskthatyoudonotpunishanyonewhobelievesinYou"(1/4). ThesecondversionisattributedtoAbu*Hurayra,whoreportsthattheProphetsaid:
GodallowedmetochoosebetweenhavingHimforgivehalfoftheMuslimpeople,orhavingHimrespondtomyintercessionontheirbehalf.Ichosemyownintercession,forI hoped[thatwouldbringGod's]forgivenessformostoftheMuslimpeople.IfapiousMuslimdiesafterme,thenletmyprayerhurry[onhisbehalf].WhenGodcomfortedIsaac fromtheterroroftheSacrifice,itwassaidtohim:"OIsaac,askandyouwillbegranted!"Sohesaid:"OHewhohasmysoulinHishand,willYouhastenit[intoParadise]before Satanincitesittoevil?OGod,whoeverdiesanddoesnotassociateanypartnerwithYou,forgivehimandbringhimintoParadise!"29

IbnKathir*criticizesthistraditionforcomingfromonlyasinglesourceandforbeinginferiorandobjectionable.30Heisparticularlyconcernedwith

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thefactthatIsaacislistedastheintendedsacrificesinceIbnKathir*believedittohavebeenIshmael.

31

ThistraditiondevelopedoutofthefeelingthateithertheSacrificeordealwasunfairtoitsintendedvictimandthathewasthereforedeservingofrecompense,orthat Isaac'smeritwassogreatforhavingagreedwholeheartedlytotheactthathewasdeservingofreward.Inresponsetotheextraordinarydivinegift,Isaac demonstrateshisexceptionalpietybyaskingGodtokeephimfromsinning(thesecondversion)andtoforgivethesinsofothers(bothversions). ThistraditionisreminiscentofastoryintheJewishTanbuma.32AfterGodtellsAbrahamtoceaseanddesistfromthesacrifice,Abrahamremainsatthealtarwith knifeinhandallowingtheemotionoftheordealtopourforth.HetellsGodthatbecauseoftheawfulcommandtosacrificeAbraham'ssonafterallofGod'spromises forprogenythroughIsaac,andbecauseAbrahamwaswillingtodoGod'swillwithoutawordofregret,soshouldGodrememberthemeritofthesacrificewhen Isaac'sdescendantssinorfindthemselvesindifficultstraits.GodshouldattributemerittothemasifIsaachadactuallybeenslaughteredandburnedonthealtar.God shouldforgivethemandredeemthemfromtheirtroubleswhentheyarise.ThislegendattributestoIsaac'snearsacrificethepowerofatonementfortheentireJewish people.33 AsecondparallelcanbefoundintheBabylonianTalmud34whereRabbiShmuelb.Nahmani*asksinthenameofRabbiYonatanwhatisthemeaningofIsaiah63:16:
SurelyYouareourFather: ThoughAbrahamregardusnot, AndIsraelrecognizeusnot, You,OLord,areourFather Fromofold,Yournameis"OurRedeemer."

HepositsananswerinafashiontypicalofJewishnarrativeexegesis:GodasksAbrahamifhewouldforgivehisfutureprogenywhowillsinagainstGod.Abrahamis oftheopinionthatthesinnersshouldbedestroyed.GodthenasksJacob(Israel),whoisthefatherofmanychildrenandmighthavegreater*compassion.ButJacob givesthesameanswer.Finally,whenGodasksIsaacwhathewoulddo,Isaacgivesalongandmovingdefenseofman'sproclivitytosin.HethenasksGodtoforgive them.Ifthatisnotpossible,hewillinglytakesresponsibilityforhalftheirsins.ButevenifIsaactookoverallthesinsoftheJewishpeople,hehasalreadyoffered himselfupasasacrificetoGod,soitisonlyfittingthatGodforgivethemonhismerit.IsaaccallsupontheJewishpeopletopraiseandseeGodwiththeirowneyes. Whentheydo,theyexclaim:"You,OLord,areourFatherFromofold,Yournameis"OurRedeemer"(Isaiah63:16b).

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ThatIsaacistheprotagonistineveryrenditionofthisIslamictraditionofGodgrantingtheintendedsacrificeonewish,andthatheratherthanhisfatheriscreditedfor themeritofthesacrificesuggeststhatChristianitywasthevehiclethatbroughtthelegendintotheIslamicworld.Isaacwascreditedwithvolunteeringforthesacrifice inChristiantradition,andhisnearsacrificeevenbecameaparadigmforthecrucifixionofJesus.35IsraelLeviandGezaVermeshavedemonstrated,however,thatthe motifofatonementthroughvoluntarysacrificeoftherighteousexistedinpreChristianJudaismaswell.36ParticularlyintheearliestJewishversionsofthePalestinian TargumandinBereshitRabba,IsaaciscreditedwithvolunteeringquiteeagerlyfortheSacrifice.37ItisthereforejustaspossiblethatKa'balAhbar*derivedthis traditionfromhisownJewishreligioustrainingaswellasfromotherBiblicistlore.38Whateverthespecificoriginofthismotif,theconceptderivesfromaBiblicist worldview.39

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Chapter16 IsaacorIshmael?
MostreportstreatingtheSacrificedirectlyorindirectlyrelatetotheissueofwhowastheintendedvictim,andtheintensityofinterestinthismatterisreflectedinthe greatamountofspacedevotedtoit.ExegetescitetraditionssupportingbothIsaacandIshmael,andmanyevencitefulllistsoftheearlytraditionistswhotookone positionortheother.1Someofthemostwellrespectedtraditionists,suchasIbn'Abbas*,Sa'id*b.Jubayr,alSuddi*,Mujahid*,alHasan*alBasri*,and'Ali*,are citedinsupportofboth,withsomereportsgivingtheiropinionthatitwasIsaacandothersclaimingthatitwasIshmael.Whenallthetraditionsarecollatedwefinda surprisinglyclosecount.OnehundredthirtyauthoritativestatementsconsiderIsaactobetheintendedvictimonehundredthirtythreeconsiderittohavebeen Ishmael.2 TheArguments Asidefromcitingevidenceinfavorofoneortheothersononthebasisofauthoritativeopinions,theexegetesdidnothesitatetoproposeargumentsinsupportoftheir views.AlYa'qubi*3isthefirsttodothisinoursampleandcitesthemostbasicandrecurringopinion:''SomepeoplesaythatitwasIshmaelbecausehewastheone whosettled[inMecca],whileIsaacremainedinSyria.OtherpeoplesaythatitwasIsaacbecause[Abraham]senthim[Ishmael]andhismotherbutwhen[Isaac]was ayoungboy,andIshmaelwasagrownmanwithchildren.Therearemanytraditionsabouteachviewandpeopledisagreeaboutthem." AlTabari*proffereddetailedargumentsinfavorofIsaac.4HesaysthatbecauseeveryannouncementofachildintheQur'an*referstoIsaac,Abraham'sprayerfora childatthebeginningoftheSacrificestoryinQur'an*37:100mustalsorefertoIsaac.HederivessupportforhisviewfromQur'an*11:71:ANDWEGAVEHIMGLAD TIDINGSOFISAAC,ANDAFTERISAAC,JACOBandindeed,

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IsaacisreferredtoinQur'an*51:28withoutmentionofhisname.AlTabari*addsthatAbrahamwouldnothaveaskedGodtogranthimasoninQur'an*37:100if healreadyhadapiousson.Infact,hedidnothavesuchasonuntilhisprayerforIsaacwasanswered.5 DespitealTabari's*opinionthatitwasIsaac,hedutifullycitestheargumentsofthesupportersofIshmael.HowcouldGodhavecommandedthesacrificeofIsaacif GodhadalreadypromisedAbrahaminQur'an*11:71thatIsaacwouldhaveason?IfGodhadcommandedIsaac'ssacrificethenthedivinepromisetoAbraham wouldhavebeenbroken.Thiswouldbeatheologicalimpossibility,sinceGod,bydefinition,doesnotbreakpromises.Theintendedsacrificemustthereforebe Ishmael.AlTabari*citesasecondargumentinfavorofIshmaelwhichreferstoQ.37:112occurringimmediatelyafterthenarrativeoftheSacrifice:ANDWEGAVEHIM GLADTIDINGSOFISAAC,APIOUSPROPHET.Accordingtosome,thisprovedthatIsaacwasbornonlyaftertheSacrifice.Theintendedvictim,therefore,musthavebeenhis olderbrother,Ishmael.AlTabari*respondsbypointingouthowthepurposeoftheverseistoemphasizetherewardforIsaac'sandAbraham'ssteadfastobedience toGod.TheSacrificeprovesthatIsaacisnoordinaryman,andtheQur'an*verseisnotanannouncementofhisbirth.Itis,rather,theannouncementthatIsaacwillbe countedamongtheprophetsasarewardforhispiousobedience.6 AlTabari*encountersathirdargumentbasedontherecurringtraditionthatthehornsoftheredemptiveramwereseenhanginginsidetheKa'ba.Whatbetterproof thattheSacrificetookplaceintheHijaz*whereIshmaellived?Butthereisnoreason,saysalTabari*,toexcludethepossibilitythatthehornswerecarriedfrom SyriatoMecca,andwistfullyconcludes:IfonlytheQur'an*wereexplicitinnamingthesonwhowasintended!HesumsupthegistoftheprobleminhisHistory:7
TheearlysagesandreligiousscholarsofthenationofourProphetdifferedaboutwhichoneofAbraham'ssonshewascommandedtosacrifice.SomesaiditwasIsaacandothers saiditwasIshmael.BothstatementsaregivenontheauthorityoftheApostleofGod.Ifeitherwascompletelysound,wewouldnotbotherwithanyother,unlessprooffromthe Qur'an*madetheviewthatitwasIsaactheclearestandmostevident.

Tenpageslaterheassertsthatthequr'anicevidenceisindeedavailable:8
"AsfortheevidenceintheQur'an*thatwehavequoted,[theviewthatitwas]Isaacismorereliable.God'sword[intheQur'an*]isrelatedaboutAbraham'sprayerwhenheparted fromhispeopletoemigratetohisLordinSyriawithhiswifeSarah:HESAID:"IWILLGOTOMYLORD.

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HEWILLSURELYGUIDEME.OMYLORD,GRANTMEARIGHTEOUSSON!"(Q.37:99100).ThatwasbeforeheknewHagarandbeforeshebecamethemotherofIshmael.ThenourLord answeredhisprayerwiththeannouncementofagentlesonandthenarrativeaboutthevisionofAbraham.HewouldsacrificethatboyWHENHEREACHEDTHEAGEOFRUNNING WITHHIM(Q.37:102).

AlMas'udi*notesthedisagreementregardingtheidentityoftheintendedsacrificeandrepeatsthelogicexpressedbyalYa'qubi*inslightlystrongerterms:"Ifthe SacrificeoccurredintheHijaz*,itwasIshmael,becauseIsaacneverenteredtheHijaz*.IftheSacrificetookplaceinSyria,thenitwasIsaacbecauseIshmaeldidnot enterSyriaafterhewastakenfromthere."9AlAsadabadi*considerstheintendedvictimtobeIshmaelandcitestheProphetictraditionofMuhammad*beingtheson oftwointendedsacrificesinsupportofhisview.10 AlTha'labi*believestheintendedsacrificewasIshmaelbutalsoprovidesargumentssupportingbothpointsofview.Headds:"TheJewsclaimthatitwasIsaac,but theJewslie,"11anobviousreferencetothesuspicioncastuponBiblicisttraditionsafterthefirstfewIslamicgenerations.HismainargumentsinsupportofIshmaelrest onreasoningalreadyprovidedbyalTabari*:Qur'an*37:112isessentiallyabirthannouncementthatoccursaftertheSacrifice,andsinceGodhadalreadypromised progenyforIsaachecouldnothavebeentheintendedvictim.12 AlZamakhshari*claimsthatifAbrahamhadknownfromIsaac'sbirththathissonwouldbecomeaprophet,hecouldnothavebeentrulytestedwithhissacrificeand thetrialwouldbeasham.Thisisthereasoningbehindverse37:112:ANDWEGAVEHIMTHEGOODNEWSOFISAAC,ARIGHTEOUSPROPHET.Theverseoccursonlyafterthe SacrificeinordertoallowforafairtestAbrahamlearnsonlyafterwardthatthesonheintendedtosacrificewouldindeedbeaprophet.13AlZamakhshari*is neverthelessanadherentoftheIshmaelschoolandwritesinhiscommentary,14"...theannouncement[toAbrahamthathewouldhaveason]includedthreethings: thatthechildwouldbeaboy,thathewouldreachsexualmaturity,andthathewouldbegentleandpatient(halim*).15Whatpatiencecouldbegreaterthanhiswhen hisfatherproposedtheSacrificetohim,andhereplied:YOUWILLFINDME,IFGODWILLS,PATIENTANDENDURING"?16Thetermhalim*couldrefertoeitherson,butfurther alonginhiscommentary17alZamakhshari*tiesthemeaningofhalim*(patience)toitssynonymsabr*andrestrictsittoIshmael:"Anotherindicationthatitishimis thatGoddescribeshimaspatientlyenduring,18butnothisbrotherIsaac,intheverse:ISHMAEL,ELISHAANDDHU*ALKIFL,ALLOFTHEMPATIENTLYENDURING.19 AlTabarsi*alsoconsidersIshmaeltohavebeentheintendedvictimdespitehiscitingofthe"Shi'ite"versionoftheSacrificeinwhichIsaacwaslaid

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onthealtarnearMecca:"Bothopinionsaregivenbyourcompanionsfromourreligiousmasters(a'immatina*).Nevertheless,theclearerofthetraditionsisthatit wasIshmael."20Hecitesreasoningalreadygivenbutadds:"TheproofforthosewhosaythatitwasIsaacisthattheChristiansandJews21agreeaboutit.Theanswer tothatisthattheiragreementisnoproofandtheirviewisnotacceptable."22 IbnalAthir*onlyquotesonetraditionontheissue,andthattraditionsupportsIshmael.23IbnKathir*alsobelievestheintendedsacrificetobeIshmael,butgivesal Suhayli's*uniqueargumentinsupportofIsaacjustthesame.24AlSuhayli*isarguingagainsttheproIshmaelviewthatbecauseGodhadalreadypromisedIsaachis sonJacobandwouldnotcontradictHisownrevelation,Isaaccouldnothavebeenintended.Hisargumentisbasedongrammaticalanalysis.SaysalSuhayli*:

ANDWEGAVEHERTHEGOODNEWSOFISAAC(Q.11:71)isacompletesentence.Thewords:ANDAFTERISAAC,JACOBisadifferentsentencewhichisnotpartofthefirst.Itis

impossibleinArabictomakeasinglesentence[outofthesetwo]withoutapreposition.Itisnotpossible,forexample,tosay"IpassedbyZayd,andafterhim,'Amr"without [usingthepreposition"by"asecondtimeinthesecondphrase]"andafterhimby'Amr''.ThewordsANDAFTERISAAC,JACOBisintheaccusativecasewiththeunstressedmeaning [thatitisthecompletesentence]"WegavetoIsaacJacob.25

Accordingtotheargument,therevelationcouldhaveoccurredattwodifferenttimesifitweremadeupoftwoseparatesentences.Thefirstrevelationwouldhave occurredbeforethecommandtosacrificeIsaacthesecondafterwards,thereforesolvingtheproblemofcontradictoryrevelations.Headdstotheargumentwith evidencefromQ.37:102:WHENHEREACHEDTHEAGEOFRUNNINGWITHHIM."Ishmaelcouldnothavebeenwithhim,forhewasverylittlewhenhewaswithhismotherinthe Meccanmountains.Howcouldhehavereachedtheageofrunningwithhim?"Accordingtothisview,AbrahambroughtHagarandIshmaeltoMeccaandleftthem there,nevertoreturn.TheironlyexperiencetogetherwasthereforewhenIshmaelwastooyoungtobeat"theageofrunningwithhim."IbnKathir*countersal Suhayli's*argumentwiththetraditionaboutBuraq:"AbrahamoftenrodeuponBuraqtoMecca,comingsuddenlytohissonandthenreturning.Godknowsbest!"26 IbnKathir's*negativeargumentinsupportofIshmaelisparticularlyinteresting.27

ANDWEGAVEHIMTHENEWSOFAPATIENTANDFORBEARING (HALIM* )SON(Q.37:101).ThatboyisIshmael.Heisthefirstsonannouncedto

Page139 Abrahaminrevelation. TheMuslimsandthePeopleoftheBookagreethathewasolderthanIsaac.However,intheirbook,IshmaelwasbornwhenAbrahamwas86yearsold, whileIsaacwasbornwhenAbraham'sagewas99years.Accordingtothem,GodcommandedAbrahamtosacrificehisonlyson,butaccordingtoanotherversion,[hecommanded himtosacrifice]hisoldestson.TheydishonestlyandslanderouslyintroducedIsaacherebyforcinghimin.Butthisisimpossiblebecauseitcontradictstheirownbook.They forcedthisunderstandingbecauseIsaacistheirfatherwhileIshmaelisthefatheroftheArabs.Theyenvythem,sotheyaddeditanddistorted"youronlyson"inthesensethat "youhavenootherthanhe."But[Abraham]tookIshmaelandhismothertoMecca29sotheirsissubjectiveexegesisanddistortion.30Thatisbecause"youronlyson"canrefer onlytooneforwhomthereisnoother....AgroupofscholarsareoftheopinionthattheintendedsacrificewasIsaac.Theyrelatethisontheauthorityofthesages(alsalaf)that quotetheauthorityofsomeoftheCompanionsoftheProphet,thoughitisonlyanoraltraditionandnotanacceptedpractice.31Iamoftheopinionthatthiscomesfromnone otherthanthesages(ahbar*)ofthePeopleoftheBook.32Itwastaken[intoIslam]uncontestedandwithoutproof.ButthisBookofGodisawitnessandaguidetotherightpath thatitwasIshmael,foritmentionedtheannouncementofapiousboy[Q.37:100]andstatedthathewastheintendedsacrifice.Onlyafterthatdoesitsay:ANDWEGAVEHIMTHE GOODNEWSOFISAAC,APROPHET...(37:112)....
28

IbnKathircontinuesfurtheralonginhisCommentary:33
TheaccountthatitwasIsaaccamefromKa'balAhbar*....Allofthesestatements,andGodknowsbest,aretakenfromKa'balAhbar*.NowwhenheconvertedtoIslamduring thecaliphateof'Umar,hebegantoreporttraditionsto'Umarontheauthorityofhisancientbooks.Perhaps'Umarlistenedtohimandpermittedthepeopletolistentohissources andtotransmitwhathehadonhis[Ka'b's]authority,[both]thecorruptonesandthegoodones.NowthisIslamicnation(umma)hasnoneedforonewordof[thosetraditions] hepossessed....ThosewhofollowKa'balAhbar's*traditionsincludeSa'id*b.Jubayr,Qatada*,Masruq*,'Ikrima,'Ata*',Muqatil*,alZuhri*,andalSuddi*.EvenIbn'Abbas* useshiminoneofhistwochainsofauthorities,andonereportisgivenwithit.Ifitwerereliable,Iwouldgladlygiveit[myself],butitschainofauthoritiesisnotsound.

InhisHistory34hewrites:

Page140 ThebasisoftheclaimthatitwasIsaacisfromtheIsraeliteTales(isra'iliyyat*).Buttheirbookisfullofdistortions(wakitabuhum*fihi*tahrif*).Itisespeciallytrueinthiscase. Accordingtothem,GodcommandedAbrahamtosacrificehisonlyson,butintheArabiccopy35hisfirstbornwasIsaac.PuttingIsaachereisaninsertionwithoutreason,alie, andafalsehood,forheisneithertheonlysonnorthefirstborn.Rather,itisIshmael.

Mujir*alDin*doesnotovertlyprovidehisopinionaboutwhowastheintendedvictim,butcitesoneortwowellknownargumentsinsupportofeachcandidate.If theSacrificetookplaceinMecca,itwasIshmael,butthosewhosupportIsaac"...saythattheplaceofsacrificewasinSyriaabouttwomilesfromJerusalem (ilya*)thatis,baytalmaqdis.TheJewsclaimthatitwasontherockofbaytalmaqdis.36 TheTraditions ThepreoccupationwithdeterminingtheidentityofAbraham'sintendedvictimisexpressedintheuseofnarrativetraditionswithinthesources.Certainlegends innocentlyidentifytheintendedsacrificeinthecourseofdetailingarelatedstory.OthersrefertoeitherIsaacorIshmaelwiththehonorifictitle(laqab)"Sacrificeof God"attachedtothename.Inonecase,alegendistoldaboutan"expertwitness,"whointhecourtofanUmayyadCaliph,identifiesthetruevictim.Fiverecurring traditionsandonecitationofevidencearefoundinthesources.Threearecitedinsupportofeachcandidate. AllthreenarrativetraditionssupportingthecandidacyofIsaacoccurinsimilarform.TheirtestimonyliesintheformulaiccitationofAbrahamIsaacandJacob,where Isaac'sconnectionwiththeSacrificeisexplicitlypointedout.OnetraditionfoundsixtimesamongthesourcesportraysJosephgivinghisgenealogytoakingidentified inonerenditionasEgyptian.Heusesthehonorifictitle,dhabih*Allah*("theIntendedSacrificeofGod")whenreferringtohisgrandfatherIsaac.Thestoryisbrief andconsistent,withfourrenditionsgivenontheauthorityofAbu*Maysara37andtwoontheauthorityofIbnAbi*Hudhayl:38"Josephtoldthekingtohisface:'Do youwishtoeatwithme,forbyGod,IamJoseph,sonofJacobtheProphetofGod,sonofIsaactheIntendedSacrificeofGod,sonofAbrahamtheFriendof God.'"39 AsecondnarrativehasGodtellingMosesthatIsaacwasgivenexceptionalmeritforsubmittingfullytotheSacrifice.Thistraditionoccursseventimeswithgreat consistencyandisattributedtoafamilychainofauthoritiesconnectedto'Ubaydb.'Umayr:40

Page141 Mosessaid:"OLord,whywillyoubecalled,'OGodofAbraham,IsaacandJacob?"Godreplied:"AbrahamneverconsideredanythingequaltomebutalwayschoseMeaboveall things.IsaacwasgeneroustoMeintheSacrificeandwasmostgenerousinotherthings.AsforJacob,themoreIputhimthroughtrials,thebetterhethoughtofMe."41

AvariationisfoundinalZamakhshari*ontheauthorityofMuhammad*b.Ka'balQurazi*inwhichtheintendedvictimisIshmael.42
ApiousIsraelite43usedtosaywhenpraying,"OGod,GodofAbraham,IshmaelandIsrael."AndMosessaid:"OLordwhatshouldthepiouschildrenofIsraelsaywhenpraying? OGodofAbraham,IshmaelandIsrael,Ishouldbeincludedamongthem.YouletmehearYourwords.YouhavechosenmeasYourmessenger!"Godreplied:"OMoses,noone everlovedmewithAbraham'sloveandnothingevertemptedhimawayfromMe.Ishmaelwasmostgenerouswithhisownblood.AndasforIsrael,heneverdespairedofMy spiritdespitethehardshipsthatbefellhim."

ThethirdnarrativetraditionisfoundfourtimesamongthesourcesandisattributedtoAbu*alAhwas*:44"AcertainmanboastedbeforeIbnMas'ud*saying:'Iam soandsosonofsoandsosonofnobleshaykhs.''Abdallah*[IbnMas'ud*]said:'ThatisJosephsonofJacob,sonofIsaactheIntendedSacrificeofGod,sonof AbrahamtheFriendofGod.'" Allthreeofthesenarrativereportsarequitesimilarintheirformulaicstyleoflistingthebiblicalpatriarchs.TheirstyleandcontentisreminiscentoftheJewishrecitation ofthecentraldailyprayerknownastheavot(patriarchs)inwhichthelitany"GodofAbraham,GodofIsaac,andGodofJacob"isrecited.45OurIslamictraditions citethepatriarchsinreverseorderbecausetheyprovideasacredgenealogymovingfrommostrecenttomostancientmember,andincludeaformulaicuseofthe Arabiclaqaborhonorifictitle.ThesethreelegendsreflectnormativepreIslamicJewishtraditionandprobablydevelopedamongthepreIslamicArabicspeaking JewishcommunitiesofArabia.46 TwonarrativetraditionsandaseriesofauthoritativecitationsarefoundinsupportofIshmaelbeingtheintendedsacrifice.Themostoftenrepeatedarethecitations whichoccurfourteentimesaccordingtosixdifferentauthorities.47Twelveconsistofsimplestatementsconfirmingthefactthatthehornsoftheramwhichredeemed IshmaeloncehungintheKa'ba,therebysuggestingthattheSacrificetookplaceinthevicinity.AlSha'bi*evenclaimedtohaveseenthemtherehimself.Accordingto theIbn'Abbas*renditions,theentireheadoftheramwashangingbyitshornsonthedrainspout48ofthe

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Ka'ba.Theheadhadbecomewakhusha,aproblematictermdefinedwithinthetraditionasmeaning"driedout." ThereportsconcerningthehornsserveasevidencethattheintendedvictimwasIshmaelbecausetheyimplythattheSacrificetookplaceinArabiawhereIshmael wouldhavebeentheintendedvictim.HadittakenplaceinSyria,theintendedvictimwouldhavebeenIsaac.ThehornsarenolongerhangingintheKa'ba,however, becausetheywereburntalongwiththeKa'bainthedaysofIbnalZubayrandalHajjaj*.49 Safya*bt.Shayba'srenditionoffersthemostsubstantialreportaboutthehorns:"AwomanoftheBanu*Salim*...saidto'Uthman*b.Talha*:'Didn'ttheApostleof Godcallyou?'Hesaid:'TheApostleofGodsaidtome:IusedtoseethetwohornsoftheramwhenIenteredtheHouse,andIforgottotellyoutocoverthemup.' SohecoveredthembecauseitisnotfittingtohaveanythingintheHousethatwoulddistractthosewhopray."50 AnarrativetraditionsupportingIshmael'scandidacyasthesacrificialvictimoccursseventimesontheauthorityofalSunabihi*andisreferredtoanotherfourtimes amongthesources.51Itsfullrenditionisquiteconsistentamongalltherenditions.AlSunabihi*says:

WewerewithMu'awiya*b.Abi*Sufyan*52whentheysaid:"WastheintendedsacrificialvictimIshmaelorIsaac?"Heanswered:"Youhavecometosomeonewellinformed aboutthematter!WewerewiththeApostleofGodwhenamancameupandsaid:'OApostleofGod,repeattome[theknowledge]thatGodhasbestoweduponyou,Osonof twointendedsacrifices!'"Sohelaughed.ThenIsaidtohim,"OCommanderofthefaithful,whoarethetwointendedsacrifices?"Heanswered:"When'AbdalMuttalib*was commandedtodigZamzam,hevowedtoGodthatifitweremadeeasyforhim,hewouldsacrificeoneofhissons.Thelot[arrow]fellon'Abdallah*.Buthismaternaluncles preventedhim,saying,'Redeemyoursonwithonehundredcamels!'Soheredeemedhimwithcamels.Ishmaelwasthesecond."

ThefourbriefreferencestothisnarrativesimplymentionthattheProphetsaid:"Iamthesonoftwointendedsacrifices,53andalTabarsi*considerstheProphet's commenttobesound.'AbdalMuttalib's*vowtosacrificehissonreferstothefamousstoryinIbnIshaq's*biographyoftheProphet,54where'AbdalMutttalib* begantoredigthewellofZamzamdespiteQurayshiteopposition.Hevowedthatifhewouldhavetensonstogrowupandprotecthim,hewouldsacrificeoneof themattheKa'ba.ThestoryreflectstheactualhistoryofpreIslamicMeccawhetherornottheincidentoccurredasfoundinIbnIshaq's*biography,sinceittreats theproblematicissueofwhoownedtherightstothewatersofZamzamandthereforethecovetedofficeofdistributingthewatertopilgrims.

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Aftermakinghisvow,'AbdalMuttalib*succeedsinprevailingovertheoppositionandintrigueoftheQurayshandattainscontroloverthewaterofZamzam.Since heisrequiredtofulfillthevowhemade,hecastslotstodeterminewhichsonmustbesacrificed.Thelotfallsupon'Abdallah*,hisyoungestandfavoritesonandthe futurefatheroftheProphetMuhammad*.Immediately,..."HisfatherledhimbythehandandtookalargeknifethenhebroughthimuptoIsaf*andNa'ila*55to sacrificehimbuttheQurayshcameoutoftheirassembliesandaskedwhathewasintendingtodo.Whenhesaidthathewasgoingtosacrificehim,theyandhissons joinedtogethersaying,'ByGod!youshallnotsacrificehimuntilyou[first]offerthegreatest[possible]expiatorysacrificeforhim.56Ifyoudoathinglikethistherewill benostoppingmenfromcomingtosacrificetheirsons,andwhatwillbecomeofthepeoplethen?'"57Asorceresseventuallydeterminesthroughthecastingoflotsthat 'Abdallah*couldbesafelyredeemedwithonehundredcamels,so'AbdalMuttalib*redeemshim. ThefinaltraditionisastorythattakesplaceinthecourtoftheUmayyadCaliph'Umarb.'Abdal'Aziz*.58Foundeighttimesandwithvirtuallynovariationinthe sources(thoughthreeareincomplete),59Muhammad*b.Ka'balQurazi*reportsthatheasked'Umarb.'Abdal'Aziz*inDamascusaboutwhohebelievedwasthe trueintendedvictimofthesacrifice.
'Umarsaidtohim:"Iwouldneverhaveconsideredthatissuebefore,butIthinkitisasyousay."ThenhesentforamanwhowaswithhiminSyria.HewasaJewwhohad convertedtoIslamandbecameagoodMuslim.Itbecameapparentthathewasoneofthereligiousscholars60oftheJews,so'Umarb.'Abdal'Aziz*decidedtoaskhimaboutit. Muhammad*b.Ka'balQurazi*said:"Iwaswith'Umarb.'Abdal'Aziz*whenhesaid:'WhichofAbraham'stwosonswashecommandedtosacrifice?'Heanswered:'Ishmael. AndbyGod,OCaliph,theJewsknowthat.However,theyenvytheArabcommunitybecausetheirfatherwastheonecommanded[tobesacrificed]andheistheonewhois ascribedformeritforhissteadfastness.ButtheydenythatandclaimthatitwasIsaacbecauseIsaacwastheirfather.'"61

UnliketheIsaactraditions,thetwotraditionsandseriesofcitationssupportingIshmaelarequitedifferentfromoneotherinformandstyle,althoughtheyallhavethe appearanceofIslamic(asopposedtopreIslamic)legends.ThepopularcommentaboutthehornsoftheramhanginginsidetheKa'batendsnottobecreditedonlyto earlytraditionists,62andthereappearstobenoreferencetohornshangingintheKa'bainpreIslamicaccounts.AlSunabihi's*traditionaboutMuhammad*beingthe sonoftwointendedsacrificesstressesthestoryof'AbdalMuttalib*andonlymentionsthereference

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toIshmaelinthelastsentenceasakindofafterthought.Finally,thestoryof'UmarIIandtheJewisobviouslyalatetradition.TheIshmaeltraditionstherefore representIslamicmaterialthatevolvedinanefforttoaffirmtheviewthatIshmaelwastheintendedsacrificialvictim. TheChronologyandSettingfortheSacrifice ThemanyargumentspresentedinfavorofoneortheotherofAbraham'ssonsbeingtheintendedvictimoftheSacrificepointtothesignificanceofestablishingthe contextoftheact.Abraham'sadventuresandjourneysinthelandoftheeast,inSyria,andinMeccaunfoldwithconsiderabledetailwithintheIslamictradition literature,andmostaccountsendwithAbrahamestablishingthefoundationsoftheKa'baandcallingthepeopletothePilgrimage,althoughsomeevenincludea narrativetraditiondescribingtheoccasionofhisdeath.63Despitetheextensiveinformation,however,thereislittleagreementastohowtheepisodeoftheSacrificefits intothefullAbrahamstory.SomesourcesevenomitthestoryoftheSacrificefromtheAbrahamcyclealtogetherandplaceitinaseparatesection.Evenamongthose sourcesthatsettheSacrificeintotheAbrahamstoryonefindsagooddealofvariationastowhenandwhereittakesplace,nottomentionwhowastheintended victim. IbnSa'ddoesnotconsidertheSacrificeinhiswork,andthoughIbnHanbal*alludestoitinsomeofhistraditions,heisnotconcernedwithitschronologyorsetting. NeitherdoesalAzraqi*considertheseissues,nordoesalBukhari*mentiontheSacrifice.IbnQutaybaisthefirstinoursampleofsourcestopublisharosterofthe supportersofIsaacorIshmaelastheintendedvictim,buthedoesnottakeuptheissueofthelegend'sspatialorchronologicalsetting. ThefirstexegeteamongoursourcestopositachronologyandlocationisalYa'qubi*,whosetstheactioninMeccaafterIshmaelhelpsAbrahambuildtheKa'ba.Al Ya'qubi*iscarefultoprovidethealternateviewthatitmayhavebeenIsaac,andifso,itwouldhavetakenplaceintheAmoritedesertinSyria.64 Intypicalfashion,alTabari*laysoutthelargestnumberandgreatestvarietyofopinionsamongthemanytraditionshecitesinhiscomprehensiveworks.Hisownview isthattheSacrificetookplaceinSyriaasaresultofAbraham'svowuponreceivingtheangels'announcementofIsaac'simpendingbirth.AccordingtoalTabari*,this istheviewofalSuddi*65andof'Abdallah*andCompanionsoftheApostleofGod.66TheSacrificeoccursbeforeAbrahamraisedupthefoundationsoftheKa'ba andbeforeheestablishedthestationsofthePilgrimage.67AlTabari*alsoquotesShu'aybalJaba'i*assayingthat"Isaacwassacrificedwhenhewasseven...The locationoftheSacrificewasabouttwomilesfromJerusalem."68

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MostofalTabari's*traditions,however,placethelocationoftheSacrificeintheareaofMecca.Ibn'Abbas*placesitatMina*duringAbraham'sfirstPilgrimage.69 OtherbriefauthoritativereportsconfirmitslocationinMina*butdonotspecificallyconnectitwithAbraham'sPilgrimage.ThisistheviewofmanyofalTabari's* sourceswhichdescribetheramorgoatthatredeemedIsaac.'Ali*iscreditedwithsayingthattheramwasfoundboundtoatreeinThabir*.70Otherssaythatitwas sacrificedatthePlaceofSacrifice71inMina*72oratavarietyofotherplacesinthatvicinity.AccordingtoIbnIshaq's*tradition,Abrahamcommencedwiththe sacrificeofIshmaelononeofhisdaylongjourneysfromSyriatoMeccaonthesupernaturalsteed,Buraq.TheexactlocationwasonatrailatMt.Thabir*just outsideofMecca.73'Ubaydb.'UmayralLaythi*iscreditedwithafullnarrativetraditiondetailingAbraham'sfirstPilgrimage,duringwhichAbrahamtakesIshmael andthepeoplehecalledtothePilgrimageandshowsthemitsentireritualsequence.74AlthoughtheritualsacrificeofthePilgrimageiscountedamongthemanystations theycomplete,noreferenceismadetothissacrificebeingequatedwiththeattemptedsacrificeofAbraham'sson.75 AlQummi*citesatraditionattributedtoAbu*'Abdallah*inwhichtheSacrificetakesplaceinMina*withinthecontextofAbraham'sfirstPilgrimage.76Thesacrificial victim,however,istobeIsaac,whohadmadethePilgrimagewithhismother,Sarah.77 AlMas'udi's*sequenceoftheAbrahamIshmaelstorybeginswithIshmael'sbirth,soonafterwhichheisbroughttoMecca,wheretheJurhumitesandAmalekites befriendhimandhismotherHagar.GoddestroysSodomandGomorrah78andthencommandsAbrahamtosacrificehisson.Aftertheattemptedsacrifice,Abraham andIshmaelraiseupthefoundationsoftheKa'ba.OnlyafterallthishastranspiredisIsaacborn.79AccordingtoalMas'udi's*chronology,theonlypossiblecandidate forthesacrificeisIshmael,althoughheprovidesthestandardexplanationthatiftheSacrificetookplaceinSyria,itwasIsaac.80 AlAsadabadi*doesnotconsiderthechronologynorthelocationoftheSacrifice.HisviewthattheintendedvictimwasIshmaeldrawsontheproIshmaelargument basedonQur'an*37:112:ANDWEGAVEHIMTHEGOODNEWSOFISAAC,APIOUSPROPHET.81 AlTha'labi*followsalTabari*closelyandgivesnearlythesametraditions.TheseincludeareportofalSha'bi*thatisnearlyidenticaltothatofalJaba'i*quotedby alTabari*,inwhichIsaac"wassacrificed"abouttwomilesfromJerusalemattheageofsevenyears.82AlTha'labi*alsoprovidesthealSuddi*traditionfoundinal Tabari*83thathasAbrahamattemptingtosacrificeIsaacinSyriaincompliancewithhisvow.LikealTabari*,alTha'labi*citestheIbnIshaq*traditioninwhich AbrahamvisitsIshmaelonBuraqandattemptshissacrificenearMecca.84HealsocitestheIbn'Abbas*traditionsthatplacethe

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locationoftheSacrificeinMina*, someclearlywithinthecontextofAbraham'sfirstPilgrimage,whileothersaremorevague. AlZamakhshari*establishesthecontextoftheSacrificewithinAbraham'sfirstPilgrimageandbasesitonunnamedtraditions.86Theentireepisodeisaresultof Abraham'svowtosacrificehissonafterbeinggiventhedivineannouncementofhisbirth.AlZamakhshari*quotesanumberoftraditionsspecifyingtheexactlocation oftheredemptivesacrificeasatalHijr*,attherock(alhajr*)neartheMina*mosque,oratthePlaceofSacrifice(almanhar*)inMina*.HecitesalHasan's* traditionthatthemountaingoatthatwasusedinplaceofAbraham'ssoncamefromThabir*87andprovidessometraditionsfoundinearliersources. AlTabarsi*considerstheageofAbraham'ssontobethirteenyearswhentheSacrificetookplace,althoughhedoesnotprovideasetting.88Later,hecitesal Asma'i*,whoistoldthattheSacrificehadtohavetakenplaceinMeccawhereIshmaellivedandwheretheplaceofsacrificeislocated.89AlTabarsi*repeatsal Suddi's*traditioninsupportoftheSacrificetakingplaceinSyria90butalsoprovidesatraditioninwhichIsaacistheintendedvictimoftheSacrificethattakesplacein MeccaduringtheHajj*.91HerepeatsIbnIshaq's*traditionofAbrahamattemptingtosacrificeIshmaelduringoneofhisvisitsonBuraq92andgivesatraditiononthe authorityofBarid*b.Mu'awiya*al'Ajali*inwhichIshmaelistheintendedvictimoftheSacrificethattakesplaceduringthefestivalperiodinMecca.93 AlKisa'i's*settingisamountaininSyriaandKa'balAhbar*hisauthority.94AfterreceivinghisvisioninadreamatJerusalem,AbrahamsetsouttosacrificeIsaac, whoissevenyearsold. IbnalAthir*alsounderstandsthelocationtobeabouttwomilesfromJerusalemandtheintendedvictimtobeIsaac.95TheactwasaresultofAbraham'svowwhen heprayedtoGodtogranthimapiousson(Q.37:100).ButhealsogivestheopposingviewthatIshmaelwastheintendedvictimatMeccaandcitesafewtraditions specifyingthelocationinthatarea.96IbnArabidoesnotexpressanyinterestinthelocationorchronologyoftheSacrifice. IbnKathir*citestheIbn'Abbas*traditionconnectingtheintendedSacrificeofIshmaeltothePilgrimage,butalsomentionsavirtuallyidenticaltraditionexceptthatthe intendedvictimisIsaac.97Healsocitesalargenumberoftraditionsdiscussedabovewhichspecifyaparticularlocationoftheredemptivesacrifice.98 Mujir*alDin*citesalSuddi's*traditionbutleavesthelocationoftheSacrificevagueuntilthelastsentence,whenAbrahambringstheredemptiveofferingtoal Manhar*inMina*inordertoslaughterit.99ThislastlineisclearlyachangefromtheotheralSuddi*renditionsthatconsistentlylocatetheSacrificeinSyria. AccordingtoMujir*alDin*,thosewhosayitwasIsaacbelievethatittookplacetwomilesfromJerusalem(ilya*).TheJewssaythatittook

85

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placeontherockofJerusalem(baytalmaqdis).WhoeversaysitwasIshmaelbelievesthatittookplaceinMecca.

100

OurpoolofsourcesprovidesagreatvarietyofsuppositionsregardingthechronologyandlocationoftheSacrifice.Themostoftenrepeatedandpresumablyearliest coherentaccountassumestheSacrificetohavetakenplaceinSyriaandIsaactohavebeenthevictim.Accordingtothisreport,AbrahamasksGodforapiousson101 andisgiventhedivineannouncementofIsaac'sbirthwhentheangelsvisitontheirwaytodestroythepeopleofLot.102Uponhearingthemiraculousnewshevowsto offerhissonasasacrificeinthankstoGod.Someunspecifiedtimelater,Abrahamreceivesavisionstatingthathemustfulfillhisvow.103HetakeshissonIsaacand proceedstocarryouttheSacrificewhiletheyarebothinSyria. ThisaccountisfoundrepeatedlyanditsrenditionontheauthorityofalSuddi*isrepeatedmoreoftenthananyotheramongthesources.AlTabari*mentionsthatthis musthavetakenplacebeforeAbrahamandIshmaellaidthefoundationsoftheKa'ba.104Althoughitisnotstatedspecifically,weassumethattheSacrificewastohave takenplacebeforeAbrahamsettledIshmaelandHagarinMecca.105 AsidefromtheissueofAbraham'svow,thechronologygiveninthesetraditionsprovidesanearperfectparallelwiththatofthebiblicalrendition.106Itispopularwith alTabari*andturnsupinfiveotherexegeticalsources.Thestrengthofthisaccountmayhaverestedoriginallyinitscloseproximitytothebiblicalstory,althoughthat veryfactisseenbylaterIslamasasourceofweakness.ItsgreatestweaknessfromtheperspectiveofthereligiousinstitutionofIslamliesinthefactthatitinnoway connectstheSacrificetoMecca,theKa'ba,ortheHajj*.ItthereforeservesnoIslamicpurposebeyonditsexegesisoftheQur'an*,which,itistrue,isno inconsiderableachievementinitself.Butasweshallsuggest,otherscenariosmanagedtoestablishthechronologyandlocationoftheSacrificeinsuchawaythatthey couldtieitintoMeccaandtheIslamicPilgrimage,arolethatrequiredadifferentexegesis. ThesecondmostpopularnarrativeaccountisassociatedwithIbn'Abbas*.Accordingtothisscenario,theSacrificeoccursinMeccaandisviewedwithinthecontext ofAbraham'sfirstandprecedentialPilgrimage.WhenAbrahamistaughttheMeccanHajj*,Satanappears,butAbrahamthrowsstonesathimandhedeparts. AbrahamthenbeginstocarryoutthesacrificeonIshmael,althoughIsaacisconsideredtheintendedvictimintworenditions.107Thisscenariotiestheactionintothe MeccaPilgrimage,althoughitdoesnotrelatetoAbraham'sassociationwiththeKa'ba. AcloselyrelatedfragmentarytraditionconnectstheSacrificetothethrowingofstonesattheredemptiveramnearMecca.ThisisalsogivenontheauthorityofIbn 'Abbas*,whomwehavenotedisassociatedwithalltheAbrahamiclapidationtraditions.108Theincompletenarrativebeginsonlyafter

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Ishmaelhasbeenreleasedandwillberedeemedwitharam,butwhentheredemptiveramisbroughtdownfromParadiseitescapes.IshmaelorAbrahamrunsafterit, throwingsevenstonesatitateachofthestationsofthelapidation.109Whenitisfinallycaptured,itisbroughttoalManhar*inMina*,whereitissacrificed. IbnIshaq's*traditionaboutAbrahamridingonBuraqtoMeccawherehevisitsIshmaelisfoundthreetimesamongthesources.110Abrahamwasaccustomedto takingdaytripstoMeccainordertocheckuponhisson,andononeofthesevisitshetakesIshmaeltotheSacrifice.Thistraditionprovidesnoconnectionwiththe PilgrimageorbuildingtheKa'ba,althoughitdoesconnecttheSacrificefirmlytoMecca. TheotherdepictionsofthechronologyandlocationoftheSacrificeeachoccuronlyonceamongthesources.AlZamakhshari*givesauniqueanonymoustraditionin whichtheSacrificeisconnectedtothePilgrimagethroughaseriesofetymologicalexplanationsforthepopularnamesofthedaysofthePilgrimageritual.

ItissaidthatontheDayofTarwiya(yawmaltarwiya),itseemedasifsomeonesaid[toAbraham]:''Godcommandsyoutosacrificethissonofyours!"Whenheawoke,he consideredthat(rawwayafidhalika*)fromthemorninguntillatewhetherthatdreamcamefromGodorfromSatan.Fromthattime[onward],itwascalledtheDayof Consideration(yawmaltarwiya).Intheeveninghesawsomethingsimilarandknew('arifa)thatitwasfromGod.Fromthenon,[thatday]wascalledtheDayof'Arafa.111He sawsomethingsimilaronthethirdnightandwasverydistressedwith[thethoughtof]slaughteringhim,soitwasnamedtheDayofSlaughtering(yawmalnahr*).112
113providesachronologythatisfullyinkeepingwiththereligioussensibilitiesofIslam.Accordingtothisunderstanding,Abrahamreceivedhis AlTabarsi visionaboutthesacrificeofIshmaelimmediatelyafterSarahhaddemandedtheexpulsionofHagarandhersonfromtheirfamily.ThevisioninformedAbrahamthathe wouldsacrificeIshmaelduringthefestivalperiodofMecca,sowhenthePilgrimagemonthapproached,AbrahambroughtIshmaeltoMecca.Afterlayingthe foundationsoftheHouse,AbrahambroughtIshmaelwithhimtoperformtheHajj*.Duringtherunningritual,heinformedhissonofhistask.(Q.37:102),andlayhim downfortheSacrificeatalJamraalWusta*.114

PerhapsthemostappropriatechronologyaccordingtowhatbecamestandardIslamicviewswouldbealYa'qubi's*,whichweavestheSacrificeintothemost completeversionoftheAbrahamIshmaelstory.115AfterSarahexpressesherjealousyofHagar,AbrahamtakesherandIshmaeltoMeccaand

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settlesthemneartheKa'ba.TheepisodeofHagarsearchingforwaterandthemiracleofZamzamensues,followedbythestoryofthedestructionofthepeopleof Lot.IshmaelhasmeanwhileattainedmanhoodandhasmarriedaJurhumitewoman.AbrahamvisitsMeccatwiceinordertoensurethathissonmarriesaproperwife. GodthencommandsAbrahamtobuildtheKa'ba,callthepeopletothePilgrimage,andshowthemtheproper[Pilgrimage]rituals.AbrahamandIshmaelbuildthe Ka'baandAbrahamcallsthepeopletothePilgrimage.GabrielleadsAbrahamthroughthePilgrimageonthe"DayofWatering."WhileatalMash'ar,Abraham receiveshisvisionthathemustsacrificehisson,whichheproceedstodoatMina*.Gabrielultimatelypreventshimfromcarryingouttheactandprovideshimwitha sheepfromThabir*.AbrahamchargesIshmaeltodwellattheSacredHouseaftertheordealisoverinordertoteachthepeopletheproperPilgrimageandritual stations.AbrahamthenreturnstoSyriaaftertellinghissonthatGodwillincreasehisfamilyandprogenyandwillgivehischildrenmuchblessingandgoodness. ThisscenarioconnectstheSacrificetothefullstoryofIshmael,patriarchofthenorthernArabsandtheprogenitoroftheQuraysh.Ishmaelisoldenoughtohelpbuild theKa'bawithhisfatherasinQur'an*2:127,andsignificantly,isalsooldenoughtoresisthisfather'sattempttosacrificehimhadhedesiredtodoso,thus demonstratinghisperfectwillingnesstosubmittoGod'scommand.TheSacrificeisintimatelyassociatedwiththeKa'baandthePilgrimage,therebyestablishingtheir ancientmonotheisticorigins.ItisaperfectchronologyfromtheIslamicperspective.Yetitoccursonlyonceandisneverpickedupcompletelybyanylaterexegetes. ThereasonforthismaylieinthefactthatalYa'qubi*didnotincluderecordsofauthenticationinhishistory,thusrenderinghisdatasuspect.Heisalsoaccusedof Shi'itepartialityinhisHistory,whichaffectedgeneralregardforhiswork.116 ThenatureoftheIslamictraditionsregardingtheSacrificesuggeststhatthoselocatingtheactinSyriaandassumingIsaactohavebeentheintendedvictimwere earliest.EarlyMuslimsnaturallyturnedtoBiblicistsforinformationregardinglegendsfoundbothintheQur'an*andtheBible,117andthetraditionstheylearnedthat followedthebiblicalorientationoftheSacrificeinSyriaclearlyderivedfromaBiblicistmilieu.ThepreIslamicassociationofAbrahamwithMecca,however,naturally encouragedthegrowthofcountertraditionspositingthelocationoftheSacrificeinthesacredIslamiccenter.ThefactthatmanytraditionstreatingthefirstAbrahamic PilgrimageexcludeanymentionoftheSacrificelendscredencetotheviewthattheconnectionbetweentheAbrahamicSacrificeandthepreIslamicpilgrimage sacrificewasalate(Islamic)development.OnceAbraham'sassociationwithMeccawasaffirmedbytheauthorityoftheQur'an*,thegrowthanddevelopmentof legendsabouthisadventuresinMeccawereaccelerated.Itisonlytobeexpectedthatallpossiblesourcesoftraditionwereconsultedduringtheearly

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Islamicperiod:thosederivingfromBiblicist,preIslamicnativeArabian,andotherbackgrounds.

118

ItisnotclearwhethertraditionsplacingtheSacrificeinMeccaexistedsidebysidewithtraditionslocatingtheSacrificeinSyriaintheearliestIslamicperiod.Noneof thesourcesweconsultedthataredatedbeforetheveryendoftheninthcenturycitetraditionsthatpositanykindofchronologyfortheSacrifice.119Whetherornot thiswastheresultofaunanimityofopinionisimpossibletoanswerbasedonthedatafromthisstudy.Ontheotherhand,ithaslongbeenestablishedthateventhe mostreliablerecordsofauthenticationshouldnotberelieduponwithoutadditionalevidence.Yetonenotesaconsistencyamongtraditionsattributedtocertainearly transmittersthatstronglysupportstheviewthatthetraditionsrepresentcoherentlegendsthatweretransmittedintactforalongperiodoftime. TheseriesoftraditionsattributedtoIbn'Abbas*isacaseinpoint.Theseformasinglecoherent"Ibn'Abbas*"AbrahamIshmaelcyclethattakesAbrahamonhis journeyfromtheeasttoSyriaandeventuallytoMecca.Theyarethemostconsistentseriesoftraditions,arefoundinsourcesofalltheperiodswetreated,and containalmostnocontradictions.EventheSacrificeisplacedintoanIbn'Abbas*contextbybeingthelastactintheAbrahamstory,occurringonlyafterAbraham buildstheKa'baandcallsthepeopletothePilgrimage.120Withthecompletionofthatepisode,theAbrahamstoryiscomplete.AccordingtoIbn'Abbas*,thereis nothingmoretotell. ItisextremelyunlikelythatanyonewasabletocollectthehundredsoftraditionsattributedtoIbn'Abbas*amongourtwentysourcesandedittheminsuchawayas toeliminatecontradictions.TheonlywaytoaccountfortheirconsistencyistoassumethattheyderivefromacoherentaccountoftheAbrahamstorythatwas reportedbyIbn'Abbas*orbyanearlysourcethatcouldsuccessfullyattributetheworktohim.Ineithercase,ifthelessconsistenttraditionsattributedtoIbn 'Abbas*abouttheSacrificewereapartofthisfullaccount,thenboththeSyriaIsaacandMeccaIshmaelSacrificescenarioswouldhavebeenextantduringtheearly Islamicgenerations.121 WeknowthattheSyriaIsaacexegesiswouldhavebeenavailable,atleastamongArabianBiblicists,duringthesixthandseventhcenturies.TheMeccaIshmael exegesiswasprobablyalaterdevelopment,whenthefigureofIshmaelwasmorefirmlyestablishedastheprogenitorofthenorthernArabs.122Thequestionthatmust nowberaisediswhytheolderSyriaIsaacexegesiscametobeessentiallyreplacedbytheMeccaIshmaelview.Themostlikelyansweristhataccordingtoan Islamicworldviewbytheninthortenthcentury,C.E.,theSyriaIsaacexegesishadtwomajorweaknesses.First,itwasanearlyperfectparalleltothebiblicalversion. ThistraitwouldhaveprovideditwithgreatauthorityinthefirstcenturyofIslamwhenthenewArabMuslimsweresearchingforinformationthatwouldshedlighton thedifficultpassages

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oftheQur'an*ButasIslampreferredtorelyonlyonitsownauthoritativesourcesattheintellectualheightoftheAbbasidCaliphate,andasthegenealogical connectionwithAbraham,Ishmael,andthenorthernArabsbecamemorefirmlyestablished,theIsaaclegendwasdeemedincreasinglysuspectuntilitwaseventually rejected. ThesecondweaknessoftheSyriaIsaacexegesisliesinthefactthatithasabsolutelynorelationtotheholycityofMeccanortothePilgrimage.Theopposing exegesisoftheIshmaelMeccaschoolservednotonlytoexplaindifficultpassagesoftheQur'an*,butalsotoprovideanacceptableoriginforsomeoftheimportant ritualactsoftheIslamicPilgrimage.ThelapidationandthesacrificeofthePilgrimage,bothholdoversfromapaganpreIslamicpast,werereinterpretedthroughthe narrativeexegesisoftheSacrificelegendtoderivefromthepureandpristinemonotheismofAbraham.Whatcouldbemoreauthenticallymonotheisticthantheclassic testofGod'sservantAbrahamthroughhiswillingnesstosacrificehisson?Bothfatherandsonprovedthemselvesworthyofbeingtheprogenitorsofthegreatestand mostpowerfulreligiouscivilizationofitsage.ThestoryoftheSacrificecouldprovidetheunifyingandpoliticallypowerfulactofPilgrimagewithastrongandeffective monotheisticreligiousbasethatwouldforevershapeitsconceptintheeyesofIslam. ThebattlebetweenthetwokindsofexegesiswasprobablywonbytheMeccaIshmaelschoolevenbeforethetimeofalTabari*,butthepsychologicalpowerofan earlierrevelation(theTorahandtheGospel)andthebitsofdoubtthatitcouldinduceamongMuslimsmanagedtokeeptheSyriaIsaacexegesisaliveandhealthy amongsomeexegetes.BytakingintoaccountthefactthatthisexegesishadbeenwrittendownanddisseminatedwithinthefirsttwocenturiesofIslam,wecan understandhowitsurvivedsowell.YetifoneasksaMuslimonthestreettodaywhichsonofAbrahamwasofferedbyhisfatherinsacrifice,theanswerwould undoubtedlybethatIshmaelwastheintendedvictimoftheSacrificeinMina*.123

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Conclusion
Thisstudyhasengagedinaprocessofanalysisthatinvolvednotonlythecontextualizationbutalsothedecontextualizationandrecontextualizationofselections representingagenreofliterature.Hundredsofnarrativetraditionswereexaminedbothwithinandoutsideoftheircontextsinthesources.Theadvantageofthisdouble methodisthatitincludedbutthenwentbeyondtheanalysisofanarrative'scontextualizedmeaningexamininganarrativeoutofitsimmediatecontexteliminateda certainportionofmeaningthatwasimposedbytheauthorsorredactorswhoplaceditinapurposefulorderwithinthesources.Itshouldnotbeforgottenthatas traditionswerepassedorallybetweenpeopleovergenerations,theircontextualizationwithinthesourcesalreadyrepresentedasynthesisundertakenbytheexegetes andnotnecessarilyreflectiveofearlierstagesintheirmeaning.Removingalargenumberoftellingsoflegendsoutofcontextandcomparingthemwithoneanotheras wellaswithrelatedloreshednewlightontopatternsofcontentandstructurewhich,inturn,suggestedalogictotheirintertextuality. Wecanrestthecaseofauthorshipororiginforthematerialinthefoggyhistoryoforalliterature.Therewasnosingleauthornor"source,"butrather,aswelearnfrom studiesinoralliterature,alongprocessofcreationandinfluence.Thetellerofanoraltradition,andeventheredactorofonewhoprovidedacontextforitinawritten source,isalivingpartofthecreativeprocessresultinginitscurrentmeaning.Ifthereisalaststageintheprocessitcanonlybetemporarilylast,foritisrepresentedby theoccasionofthemostrecentdiscoursethatistosay,thecircumstancesofthemostrecentreading(orhearing)ofthetext,whichmusttakeintoconsiderationthe makeupofthereader(mentalassociations,cultural"baggage,"etc.)andthecontextofthecommunicativeact. Thewrittenformofthetraditionsinoursourcesisaconservativemediumwhichdiscouragesthekindoffluiditythatallowedoraltraditionstochangeandbendtothe needsandinterestsofachangingenvironment.This

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isthereason,forexample,thatmodernMuslimscholarshaveoccasionallybeenembarrassedorapologeticwhenconfrontedwiththeproblemofmakingsenseoutof medievalnarrativeexegesis.1Onecannotsay,however,thatassoonasanoraltellingofatraditionwastranscribedduringthefirstfewgenerationsofIslamitbecame frozeninitswrittenform,nevertochangeorevolvefurther.TheMuslimstranscribingtraditionslivedinastratumofcultureforwhichwritingwasareality,butfor whichoralliteraturewasalsoofextremeimportance.Ifacollectoroftraditionacquiredawrittentellingofalegendthatwascontrarytothepopularoralversionwith whichhewasalreadyfamiliar,towhichversionwouldheremainfaithful?Thisisaquestionwecannotanswer,butweallowfortheprobabilityoffurtherevolutionof traditionsevenintheirwrittenformthroughscribalerrors,glosses,oroutrightalterations.Thisthesisisfullysupportedbythisstudy'sidentificationoftheIslamic componentsofthelegends.Somewereundoubtedlyaddedduringalateoralstageofevolution,butotherswereclearlyaddedbytranscribersorredactorsaswell. Despitethepossibilityofcontinuedevolutioninwrittenform,itmustbeacknowledgedfromthecontinuitybetweenrenditionsandsourcesinoursamplethatthe writtenmediumisfarmoreconservativethantheoralmedium.2Thisobservationisfurthersupportedbythefactthatinallbutoneinstance,3onlyindividualmotifsbut notcoherentnarrativescouldfindcloseparallelsinBiblicistsources.Thetraditionsevolvedactivelyduringtheiroralstage.ManymovedfromBiblicisttopreIslamic ArabianandthenIslamicenvironments,butoncetheyweretranscribedinthesourcestheyremainedrelativelystable,withlittlevariationamongrenditionsofspecific versionsamongoursourcesspanningtheninthtothesixteenthcenturies. Itshouldbenotedherealsothatreducingoraltraditionstowritingatdifferentperiodsoratdifferentlocationscouldbereflectedindifferencesbetweenthewritten renditions.LetusassumetheoreticallythatatraditioniscarriedinalinearfashionfromtheGalileetotheHijaz*andistranscribedtwice,onceinTayma*inthe northerndistrictandayearlaterinalTa'if*inthesouth.Thetwotranscriptswoulddiffertotheextentthattheoraltraditionhadundergonechangesbasedonchanges intheenvironmentinwhichitwasrememberedandretold.Thisundoubtedlyresultedinsomeofthevariationamongtherenditionsandprobablyinfluencedthe creationofthehybridtraditionsweobservedaswell. Ourdiscussioninevitablyleadsbacktothequestionoforigins.Istheresomewherean"original"versionofalegend?Fromtheperspectiveofpersonalexperience, whatisconsideredtheoriginalisofcoursethespecificversionthatanyparticularaudience(whetherhearerorreader)cametoknowfirst.Theaudiencebecomes familiarwithaparticulartellingandrelatesallothersubsequentdiscoursetothesocalled"original,"meaningtheoneknown

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firstandregardedasthequintessenceoftheparadigm.Subsequentrenderingsareconsideredvariantscarryingthestigmaofsecondaryimportanceorevenmistakes, aphenomenonencounteredoftenamongchildrenwho,havinglearnedaspecificrenditionofafairytalefromawrittensourcewillinevitably"correct"anyother versionsencountered. Fromthereligiousperspectiveaswellthereisan"original":thespecificrenderingoflegendorsacredmythderivedfromScripture.Butthereligiousorientation,likethe personalorientation,isgovernedbytheculturefromwhichtheworldviewevolved.ForaJewwholearnsthebiblicalAbrahamlegendsthroughthecultureofJewish traditionandlearning,aChristianunderstandingofeventheidenticalbiblicaltext,basedasitisonthecultureofChristianexegesis,willappearforeign,"incorrect." Abraham'scharacterandroleandthemeaninginvestedinhisactivitiesareunderstooddifferentlybyJewsandChristians,evenwhenreadingthesametext.Howmuch themoresowhencomparingareligiousreadingofthebiblicalrenditionwithareligiousreadingofthequr'anic*.Eachunderstandsan"original,"meaning"True"telling, againstwhichallothersarejudged. Fromtheliteraryperspective,however,therereallycanbenooriginal.ThefamousCinderellastorycitedsoeffectivelybyBarbaraHerrnsteinSmithisacaseinpoint.4 OveronethousandrenditionsofthetalehavebeencollectedandanalysedfromEurope,Africa,theMiddleEast,andtheFarEast.Thevariationsbetweentellingsand cultureshavemultipliedsooftenthatmanyrenditionsofthestorywouldhardlyberecognizedbyanyofusasthestoryweknow.Originsforthetalehavebeen proposedasbeinginsuchfarawayplacesasNorthVietnam.5 Likelanguageitself,renditionsofnarrativescanbeunderstoodtovarythroughdialectsandevenparticular"accents"amongspecificculturesofdiscourse,subcultures, andevenindividuals.Onecannotspeakofanoriginallegendanymorethanonecanspeakofanoriginallanguage.ButjustasacertaindialectofLondonEnglish becameacceptedastheproperorauthenticEnglishspeech,socertainrenditionsofnarratives,largelyfrozenintheirwrittenformandenjoyingawidedistribution throughpublishedworkssuchasthoseoftheBrothersGrimm,maybemistakenlyregardedastheauthenticororiginaltelling. WhentreatinglegendsfoundintheBible,itissometimesdifficulttodispelthepersonalandreligiousconnectionsthatpredisposeonetoassumetheiroriginality,despite themassivenumberofparallelsinancientNearEasterntextsuncoveredduringthepastcentury.6UnlikeCinderellastoriesandotherfairytales,thestoriesabout AbrahamandothercharactersknownfromtheBibletendtoevokeadeeperemotionalresponseamongaudiencesthathavegrownupinaBiblicistenvironmentsuch asthatoftheWest.ThediscussioninChapterOneoutlinedsomeofthehistoricalresponsestotheprob

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lemofbiblical/qur'anic*legendsoccurringinbothscriptures,andthebulkofthisstudytookuptheveryissueofintertextualityinthelegendsaboutAbrahamand IshmaelfoundinIslamicandBiblicisttradition.HavingtracedinfluenceupontheAbrahamIshmaelnarrativestothethreeprimarysourcesofBiblicism,preIslamic indigenousArabculture,andIslam,weconcludedthatthetraditionsasfoundintheIslamicsourcesneverthelessrepresentuniquelyIslamiccreations.Theycannotbe reducedsimplytoinaccuratereproductionsofbiblicallegends.Likeallhumancreations,theyareindebtedtoaninfiniteseriesofassociationswithearlierand contemporaneouscreations.Nowhavingsummarizedourmethodologyandfindings,itispossibletoreexaminesomeofthethemesdiscussedearlierinlightofthe resultsofthestudy. ThehistoricalandliteraryevidenceisconsistentinsupportingtheexistenceofBiblicistlegendsintheArabianPeninsulabeforethebirthofMuhammad*.Various BiblicistgroupshadenteredandlivedinthePeninsula,broughttheirlorewiththem,andinthecourseofdailylifeshareditwiththeirnonBiblicistneighbors.While Biblicistloreclearlyexisted,Arabswhodidnotsharethesamereligioculturalenvironmentwouldnotnecessarilyhavefounditparticularlymeaningful.Legendswere heardbutlargelyforgotten,andnamessuchasAbrahamorMosesorJesuswererecognizedbutthecharactersnotnecessarilyknown. Crossculturaldiffusiondoesnotoccurunlessthereisenoughcongruencebetweenculturestoallownewinformationtofitintoarecognizedframework,makingit intelligibletothehostculture.PartofthesublimityoftheQur'an*wasitssuccessinrenderingBiblicisttraditionsthathadfoundtheirwayintoArabiameaningfultothe indigenousnonBiblicistArabpopulationtoprovidetheframeworkforsuccessfuldiffusion.ItsaudiencecertainlyknewmanyoftheBibleorientedstoriesandmay haveenjoyedhearingthemtoldbytheirBiblicistneighbors,buthadnotpreviouslyconsideredthemrelevanttotheirownhistoryandwelfare.Throughhisrecitationof thequr'anic*revelation,Muhammad*.taughtthatthelegendswereapartofuniversalhistoryandthattheyrelateddirectlytoeveryindividual'spersonalsalvation. This,inturn,effectedasynthesisbetweenaninterpretationofbiblicalhistoryandthehistoryoftheArabpeoples,resultingsomewhatlaterintheclassicArab genealogicalanthropology.ConvincingtheArabsoftheprofoundmeaningandrelevanceofthisnewIslamicworldviewwasadifficultendeavor,asweknowfromthe qur'anic*portrayalsofMuhammad's*Arabianopposition. Thequr'anic*stories,references,andallusionstocharactersfoundintheBiblewerenotmadeuporadaptedfrombiblicaltexts.7Therevelationratherdrewheavily uponthecorpusofmonotheisticoraltraditionsextantintheArabianHijaz*ofthelatesixthcentury,whichwasatleastrecognizedifnotwellknownbymostofits inhabitants.MuchofitderivedfromaBiblicistmilieu,8althoughsomewasderivativeofothersourcesaswell9andhadevolved

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duringthecourseoftimetocontinuereflectinglocalissuesandconcerns.ThemassofextantBiblicistandhybridBiblicistArabianmaterialrepresentedapoolof monotheisticlorethatwasrecognizableandavailableasabasisforthesacredhistoryofanewlyevolvingmonotheism,Islam.Itwasanaturalsourceofmonotheistic wisdominrelationtowhichtherevelationsoftheQur'an*wouldbemeaningful. WhentheJewsofMedinacriticizeMuhammad*.forrecitinglegendswhichtheyconsideredinaccurate,10theycallourattentiontotheprobabilitythatbyvirtueoftheir oralnature,thelegendsMuhammad*.faithfullyretoldhadevolvedtothepointthattheynolongercorrespondedwelltothewrittenversionsknowntoeducated RabbiniteJewsintheBibleandtheMidrash.Forhispart,Muhammad*.sincerelybelievedthatheknewthelegendscorrectly.He,inturn,accusedtheJewsof distortionwhenherecitedQur'an*2:7879:"Andthereareilliterates(ummiyyun*)amongthemwhodonotknowtheBook,butonlyfancies,andtheydonothingbut conjecture.WoetothosewhowritetheBookwiththeirownhandsandthensay:'ThisisfromGod.'"InthecontextofhisrelationswiththeJewsofMedina, Muhammad's*attitudecanhardlybeconstruedasanythingbutgenuineangerandevenshockatwhatheconsideredthecompleteJewishdisregardforthetruestory. TheQur'an*portraysthetensionresultingfromtwodifferentversionsofparallelscripturaltales.Eachversionisclaimedbyseparatepartiesasbeingtheunchangeable wordofGod.ThestandardagainstwhichtheMedinanJewsjudgedthelegendsandsermonsrecitedbyMuhammad*.wouldhavebeentheirHebrewBibleandMid rash,althoughtheywereundoubtedlyfamiliarwiththeversionstowhichMuhammad*.referredaswell.Muhammad's*wasaversionknowninoralforminMecca andMedinaandcommontoJewsandChristiansaswellashisfollowersandArabpagans.Muhammad's*angerattheirrejectionwasnotmerelyareactionto personalinsult,butratheranaturalresponsetotherejectionofwhathebelievedwasauthenticscripture,whichindeeditwas,althoughnotidenticaltothescripture thattheJewsconsideredauthentic.11 BeforeMuhammad*.,theconflictbetweentheovalandwrittenversionsofbiblicallybasedlegendswasirrelevant.Theyexistedsidebysidewithlittleconflictbecause nooneclaimedtheoralloretobeexclusivelyauthoritative.ButwhentheovalversionsweremadepertinenttotheArabsthroughthemediumoftheQur'an*,they becameinvestedwithdivineauthority.Astheyachievedcanonicalstatusinqur'anic*revelation,theyattainedsupremeimportanceasGodgivenlorethatwould becomeforeverrelevanttoadherentsofthenew/oldreligionofIslam. ThistheoreticalreconstructionofthehistoryofearlyIslamicnarrativeimpliesthatthematerialfoundinqur'anic*narrativesonbiblicalthemesandthetraditions collectedduringthefirsttwocenturiesofIslamrepresentessentiallythesamegenreofliterature.Anycomparisonofthetwo,however,would

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revealthattherearedistinctdifferencesbetweentheQur'an*andthelegendsfoundinlaterexegeticalliterature.First,theliterarystyleofthequr'anic*legendsis shapedbythefactthatmanyaregivenintheformofarevelationtoMuhammad*..Itsliteraryformisknownassaj'inArabic,akindofrhymedArabicprosewhichis substantiallydifferentfromthelanguageinwhichtheexegeticalstoriesaretypicallytold.12Second,muchoftheQur'an*isrenderedinahomileticalfashionwhichis differentfromthestyleofthetraditionsasweknowthemintheexegeticalsources.TheQur'an*isnotmerelyacollectionofsimpletalesandlegends,butan instrumentofinspirationandeducation.LegendsfoundintheBibletendtobealludedtoinsermonicutterancesinordertopromoteafeelingoranidea,buttheyare rarelyprovidedinfull.EveninthelongestandmostcompletelegendssuchasthestoryofJosephinthetwelfthchapteroftheQur'an*(Surat*Yusuf*),many anticipateddetailsareomittedandareassumedalreadytobeknown.Finally,becausethequr'anic*legendsarepartoftheSacredBookofIslam,theyhaveattained asanctifiedstatusthatisnotopentocomparison.TheycanhavenocompetingversionsbecausetheyareconsideredGod'swordandarethereforebeyondcriticism orrelativemeaning. TherevelationoftheQur'an*settheparametersfortraditionsthatwouldbeacceptabletoearlyIslam.Because,ashasbeenmentioned,theindigenousArabspriorto IslamwerenotparticularlyinterestedinknowingthedetailsofBiblicistlore,thefirstMuslimsnaturallysearchedamongJewsandChristiansforinformationthatwould shedlightonthebriefqur'anic*narrativesandallusionstobiblicaltales.LegendsfromotherforeignenvironmentssuchasPersiaandIndianodoubthadalso penetratedtheArabianPeninsula,butbecausetheydidnotobtainthesamekindofrelevancethroughthetextoftheQur'an*,theytendedmoretofalloutofexistence. BothnativeandforeigntraditionscirculatinginpreIslamicArabiathatdidnotrelatetothenewIslamicScriptureorpracticewentthewayofunrepeatedorallore: theywereforgottenanddisappeared. ThisprocesswashastenedbytheconsciousIslamicpracticeoferadicatingallthatbelongedtowhatwastobehenceforthreferredtoastheignorantpaganperiodof Arabia(aljahiliyya*).13Thefact,however,thatJewishandChristian(orthodoxandheterodox)aswellasindigenous(hanif*)expressionsofmonotheismwere clearlyextantandapparantlywellorganizedinpreIslamicArabiasuggeststhatthecomingofIslamtoArabiamaynothaverepresentedasradicaladeparturefrom preIslamictimesasgenerallyassumed. MuslimhistoriographershaveregularlyclaimedthatIslamrepresentedanabsolutereligiousbreakfrompreIslamictimes,anassumptionthatmaynowbequestioned. ModemscholarshipstilltendstotakeforgrantedtheclassicIslamicviewofarevolutionaryseparationinthinkingandinstitutionsbetweenpreIslamicandIslamic times,basedontheradicalchangesbrought

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aboutbythenewIslamicpoweranditsconquestofsomuchoftheworld.Thishabit,however,tendstodenyorignoretheoverwhelminglogicalandnaturalcontinuity inthinkingaswellasinthestructureofsocial,economic,andpoliticalinstitutionsbetweenthesetwoperiods,despitetheacknowledgedchangescausedbyIslam.By assuminganewgenesisinthefirstquarteroftheseventhcentury,thisapproachtendstoignoretheimportantandlastinginfluenceofpreIslamicArabianreligious thought(monotheisticaswellaspagan)andinstitutionsonnascentandearlyIslamiccivilization.ThispreIslamicinfluenceexistedlinearlyinthecontinuedexistenceof preIslamicloreandlegal,social,andreligiouspractices,andlessdirectlyaspreIslamicinstitutionsandthinkingevolvedintomorerecognizablyIslamicforms.14 ThelegendsofAbrahamandIshmaelrepresentonesmallexampleofthecontinuityfrompreIslamictoIslamictimesandareparticularlyintriguingbecausetheydepict importantfiguresthatareviewedquitedifferentlybyJudaism,Christianity,andIslam.TheyofcourserepresentonlyasmallpartofthelargemassofIslamiclegends onthemesfoundbothintheQur'an*andtheBible.TheclearcontinuitybetweenIslamandpreIslamicreligiousideasandinstitutionsrepresentedbytheselegendsis tempered,however,bytheuniquecontentandformthattheyexhibitintheIslamicsources.Justastheydisplaycontinuityfromearlierandcontemporaneousliterature, theyalsoexhibitoriginalityasnewliteraryworks.Theyrepresentthesynthesisofnewideasbaseduponbothinfluenceandinspiration,formingpartofthereligiousand sacredhistoricalfoundationsuponwhichthereligiouscivilizationofIslamrests.

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PARTFIVE APPENDICES

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Appendix1 TheExegetesandTheirSources
IbnSa'd,Kitab*AlTabaqat*AlKabir*1 Abu*Abdallah*Muhammad*.b.Sa'db.Mani*'alBasri*alHashimi*(d.230/845)wasborninBasraaround168/784anddiedinBaghdad.Hewasanorthodox traditionistwhotraveledinsearchoftraditionsandstudiedundermanyscholars,buteventuallysettledinBaghdad,whereheattachedhimselftothefamousscholar andhistorianoftheIslamicconquests,alWaqidi*(d.207/822).Hebecamehissecretaryandtransmittedhisworks.IbnSa'dstudiedgenealogyunderHisham*b.al Kalbi*.Hisfamousworkofearlyhistoryisorganizedaroundbiographiesofindividualsineachage,andwasprobablyintendedasanaidtothestudyofHadith*, givinginformationaboutsome4,250individuals.2Hegenerallyincludesrecordsofauthenticationandcollectedasignificantamountoflegendarymaterialaboutthe preIslamicperiod. IbnHanbal*,AlMusnad3 Ahmad*b.Muhammad*.b.Hanbal*(d.241/8556),wasknownsimplyas"theImam*"ofBaghdad.BorninBaghdad,hespenttimeinBasra,Kufa,andMecca, andtravelledwidelyinpursuitoftraditions.LikeIbnSa'd,IbnHanbal*waspersecutedbytheMu'taziliteledinquisition,themihna,butrefusedtoacceptMu'tazilite dogmarequiredbytheAbbasidauthoritiesatthetime.HestudiedlawandHadith*underagreatmanyteachersandwasimmenselypopularandextremelywell respectedasatraditionist.4Stronglyorthodoxortraditionalinoutlook,heisthefounderoftheHanbalite*schoolofreligiouslaw,knownasthemostrigidapproachto theuseoftradition.HisMusnadisacollectionofabout30,000hadiths*,organizedaccordingtotheCompanionsoftheProphet,whoarethelastlinkinthechainsof traditionhecites.5Mosttraditionshecitesarebrief.

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AlAzraqi*,Akhbar*Makka6 Abu*alWalid*Muhammad*.b.Abdallah*b.Ahmad*alAzraqi*(d.244/858).Hisgrandfather,Ahmad*b.Muhammad*.b.alWalid*b.'Uqba(d.222/837) wasinterestedinthehistoryofMeccaanditssanctuaryandgatheredahugemassofmaterialsfromSufyan*b.'Uyayna,Sa'id*b.Salim*,alZanji*,Dawud*b.'Abd alRahman*al'Attar*,andotherinhabitantsofMecca.Hisgrandson(Abu*alWalid*)considerablyexpandeduponhiseffortsinAkhbar*makka,whichhas becomethestandardworkonthehistoryoftheholycity.ThetraditionsareoftentracedbacktoIbn'Abbas*andhis''school,"andtendtorepresentitsapproachto qur'anic*exegesis.HealsoquotesIbnIshaq*,alKalbi*,andWahbb.MunabbihinhisworkonpreIslamichistory.7Akhbar*rnakkaisorganizedbothhistorically andtopically. AlBukhapi*,AlSahih*8 Abu*'Abdallah*Muhammad*.b.Isma'il*b.Ibrahim*b.alMughira*b.BardizbahAbu*'Abdallah*alJu'fi*alBukhari*(d.256/869)wasgiventhenisbaalJu'fi* becausehisgreatgrandfatheralMughira*wasaclient(mawla)ofYamanalJu'fi*,thegovernorofBukhara,fromwhomheacceptedIslam.Knownandrespected inhislifetimeasanexcellenttraditionist,hetravelledwidelyinsearchofhadith*reports.HewasexpelledfromNishapurandwenttoBukharabecauseofhisalleged heterodoxviewsregardingthestatusoftheQur'an*.Accordingtohisview,theQur'an*wasindeeduncreated,althoughthatstatusdidnotapplytoitsrecitation(this isthe'Ashariteview).HewaseventuallyexpelledalsofromBukharaanddiedinthevillageofKhartank,nearSamarkand.AlBukhari*didnotholdconsistentlytothe doctrinesofanyparticularschooloflaw,althoughalSubkhi*includedhimamongtheShafi'itelegalists.9HisSahih*isconsideredthemosthighlyrespectedcollection ofHadith*inSunniIslam. IbnQutayba,Kitab*AlMa'Arif*10 Abu*Muhammad*.'Abdallah*b.Muslimb.QutaybaalDinawari*(d.276/88990).Somebiographersadd"alKufi*,"referringtohisplaceofbirth.Heisof PersianoriginandwasatheologianandwriterofAdabaswellasaphilologist.HewasinfluencedbytheHanbalite*SunnitheologianalHanzali*(d.851),became thereligiousjudge(qadi*)ofDinawar*andprobablyspenttimeinBasraaswell.HespentthelastsevenoreightyearsofhislifeinadistrictofBaghdad.Ibn Qutaybawroteonphilologyandpracticalastronomy,andgavereligiousdecisionsondrinkingalchoholandgambling.Hewasalsoaprolificwriteronpoetryand Hadith*,andparticipatedinthepolemicsagainsttheShu'ubiyya*movement,theMushabbihas,andtheMu'tazilites.11

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AlYa'Qubi*,Ta'Rikh*12 Ahmad*b.Abi*Ya'qubi*b.Wadih*alYa'qubi*(d.277/8912)wasanImami*Shi'itehistorianandgeographer,whospenthisyouthinArmeniaandservedthe Tahirids*inKhurasan.Hetraveledwidelyandwroteanimportantgeographicalwork,Kitab*albuldan*whileinEgypt.HisHistory(Ta'rikh*)istypicaloftheearly Shi'iteinterestinthehistoryofancientreligionsandincludesthatofthepatriarchsofIsrael,JesusandtheApostles,rulersofSyria,Assyria,Babylon,Indians,Greeks, Romans,Persians,Turks,Chinese,etc.Heincludesinhisworkthebequestorwilledessence(wasiya*)ofeachpropheticfigure.Becausehisworkisearlierthanal Tabari*,whoinfluencedmostlaterworks,alYa'qubi*isofparticularinterest.13 AlTabari*,Jami'*AlBayan*'AnTa'wil*Ay*AlQur'an*14andTa'rikh*AlRusulWalMuluk*15 Muhammad*.b.Jarir*alTabari*(d.310/923)wasofPersianextraction.HetraveledwidelyinSyria,Iraq,andEgypttoseekoutwellknownteachers,andsettled inBaghdad.AccusedofMu'tazilitetendenciesforhisstandonfreewill,hewasalsoaccusedofbeingaShi'ite,althoughhewasclearlyatraditionalistwholeaned towardAsh'arism.HewasapartoftheShafi'ite*school,butlaterformedhisownindependentschooloflaw,the"Jaririte*"school,whichwassimilartotheShafi'ite* school.Hisschoolhasnotsurvived.InhisQur'an*commentary,alTabari*issaidtohavecollectedalloftheextanttraditionsavailabletohimandassembledthe variousinterpretationsthroughversebyversecomments.Heincludedfullrecordsofauthenticationinhisworkandaddedhisownphilologicalcommentsaswellas hisownviews,comments,criticisms,andevaluationsofvarioustraditions.Hiscollectionoftraditionscontainedhistoricalanddogmaticinformation,"occasionsof revelation"(asbab*alnuzul*),andapparently,nearlyeverythingavailable.Inhisintroductionhehimselfmentionsthathiswork"...issocomprehensivethatwithit thereisnoneedtohaverecoursetootherbooks...Weshallpresentthereasonsforeveryschoolofthoughtoropinionandelucidatewhatweconsidertobethe rightviewwithutmostbrevity." SimilarinphilosophicalapproachtohisCommentary,Tabari'sHistoryisrelativelyimpartialandincludesvariousversionsandaspectsofhistoricalevents.He includesrecordsofauthenticationinthisaswellashisQur'an*commentary.Likemostmedievalhistories,alTabari*beginshisworkwithCreationandincludesthe storiesofbiblicalandextrabiblicalfiguresknowntohimthroughtheTradition.HeissaidtohavetakenmuchmaterialforhisHistoryfromoralaswellasliterary sources.16

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AlQummi*,Tafsir*AlQummi*17 Abu*alHasan*'Ali*b.Ibrahim*b.Hashim*b.Musa*b.Babawayhi*(d.328/939)wasborninKhurasan,butmovedtoBaghdad.HewasanImami*Shi'ite commentator,jurist,andhistorian,whostudiedunderalKulini*(d.939).HeisalsoknownasacompilerofHadith*,andisnotunanimouslywellthoughtofinthis regard,althoughShi'itesourcesgenerallyviewhimmorefavorablythanSunni*.AlQummi*representswhathasbeencalledtheformativeandsomewhatextremist stageofImami*Shi'iteHadith*development.HisCommentaryisclearlyweightedheavilyinfavorofShi'iteinterpretation.UnlikealTabari*,IbnKathir*,and others,alQummi*neitheranalyzesnorevaluateshishadith*reports.18 AlMas'udi*,Muruj*AlDhahabWaMa''Adin*AlJawahir*19 Abu*alHasan*'Ali*b.alHusayn*(d.345/9567)wasaMu'tazilitehistorianandgeographer.HetraveledwidelythroughPersia,India,Ceylon,Zanzibar,thearea oftheCaspianSea,andPalestine,andlivedbothinSyriaandEgypt,wherehediedinFostat.Hewasknowledgableingeography,ethnography,andhistory.His Muruj*aldhahabisabrieferformofhislonghistoryentitledKitab*akhbar*alzaman*wamanabadahu*'lhidthan*minalumamalmadiya*wa'lajyal*al khaliya*wa'lmamalik*aldathira*,whichissaidtohavebeenthirtyvolumesinlengthbuthasbeenlost.HisMuruj*aldhahabisbroaderthanaregularhistorical workandincludesinterestingitemstreatingthehistoryofancientpeoplesandIslamuntiltheyear336/9478.Thetitle:"GoldenMeadowsandMinesofPrecious Stones"appearsappropriatetothiscollectionofhistoryandlegend.20 AlAsadabadi*,Tanzih*AlQur'an*21 Abu*alHasan*alQadi*'AbdalJabbar*b.Ahmad*b.'AbdalJabbar*alHamadhani*alAsadabadi*(d.415/1025)isconsideredthelastgreatMu'tazilite.He livedinBaghdadandwasappointedtheQadiofRayy.Withregardtolegalissues,hefollowedtheShafi'ite*school.Hisworktreatslinguisticquestionsconcerning thelanguageoftheQur'an*butdoesnottreatversesaboutritualandsocialormoralquestions.Hisisabasicallydialecticalapproachtointerpretation.22 AlTha'labi*,'ara*'IsAlMajalis*23 Abu*Ishaq*Ahmad*b.Muhammad*.b.Ibrahim*alTha'labi*alNisaburi*(d.427/1036)waspartofamysticallyorientedcircleacknowledgingalJunayd

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(d.910)asitsfounder.Hishagiography,'Ara'is*almajalis*,grewoutofhisowncommentary:alKashfwa'lbayan* 'antafsir*alQur'an*,and employsagreatdealoftraditiontakenfromformalexegeticalliteratureingeneral.HeusedalTabari*,amongotherworks,andhistraditionsoftenparallelthoseofal Tabari*.Hiscollectionisconsideredtobemoresober,lessfantasticthanalKisa'i's*hagiography,alsoentitledQisas*alanbiya*.'24 AlZamakhshari*,AlKashshaf*'AnHaqa*'IqAlTanzil*Wa'Uyun*Alaqa*Wil*Fi*Wujuh*AlTa'Wil*25 Abu*alQasim*Mahmud*b.'Umarb.Ahmad*alZamakhshari*(d.538/11434),borninPersianKhwarizm,wasagreatphilologist,scholar,andMu'tazilite theologian.HislongstayinMeccaearnedhimthehonorifictide(laqab)Jar*Allah*("neighborofGod").AlZamakhshari*isbestknownforhisgrammaticalworks andhisphilologicallyorientedcommentarytotheQur'an*,alKashshaf*,althoughhewroteworksinotherfieldsaswell.HisCommentaryisconsideredarationalist workincludingphilosophicalaswellasphilologicalinterpretationofScripture.HedealswithgrammarandlexicographyandbringsproofsfromoldArabicpoetry. BecausehisMu'taziliteaffiliationtendedtoaffecthisinterpretationoftheQur'an*inonlyafewpoints,hisCommentaryhasbeenregardedbytheSunnireligious scholarsasoneofthemostimportantworks.Hepayslittleregardtorecordsofauthenticationwhichhegenerallyomits,andtendstoincludelittletradition.26 AlTabarsi*,Majma'AlBayan*Fi*'Ulum*AlQur'an*27 Radi*alDin*Abu*'Ali*alFadlb.alHasan*Amin*alDin*alTabarsi*(d.518/1153)wasanImami*Shi'itetheologianandtraditionist.Hisplaceofbirthis obscure,butitisknownthathetaughtinMashhadandcomposedhiscommentaryinKhurasan,wherehedied.Inadditiontohiscommentary,hecomposedanumber ofparticularisticShi'itetracts.HisMajma'albayan*isconsideredaclassicalQur'an*Commentarybecauseitpresentstheviewsofothermajorcommentators. Nevertheless,itgivesprominencetoShi'iteexegesis.BecauseitincludesmaterialincludingevenMu'taziliteandSunnitraditionalisttheologicalcomments,itisnot generallyconsideredastrictly"Shi'ite"work,asisthatofalQummi*.Nevertheless,alTabarsi*tendstotransmittraditionsonoursubjectfromveryfewsources, mostofthemgoingbacktoJa'far.Hisworkiscarefullyorganized,andeverysectionofcommentaryincludesintroductorycomments,variantreadingsofthequr'anic* verses,philological,lexicalandsyntacticanalysis,traditions,andoftenhisownopinion,includingesotericinterpretations.28

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AlKisa'i*,Qisas*AlAnbiya*'29 Muhammad*.b.'Abdallah*(twelfthcentury)isthenamegiventotheunknowncompilerofthiswork.EisenbergbelievedhimtobeAbu*alHasan*'Alib.Hamzab. 'Abdallah*,thefamousphilologistunderHarun*alRashid*,butthisiscontestedbyNagelandothers.Schussmanconsiderstheworktobeearlierthanthetwelfth century.30 IbnAlAthir*,AlKamil*Fi*AlTa'Rikh*31 'IzzalDin*Abu*alHasan*'Ali*(d.630/1232)spentmostofhisadultlifeinMosulasaprivatescholar,butstudiedinBaghdad,Jerusalem,andSyriaaswell.His twobrothers,MaidalDinandDiya*'alDin*alsoachievedliteraryfameintheirrespectivefieldsofphilologyandreligiousstudies(MaidalDin*)andliterary criticism(Diya*'alDin*).'IzzalDin*spentsometimeinAleppoandDamascus,andprobablyfoughtwithSalah*alDin*("Saladin")againsttheCrusaders.His Kamil*isanannalistichistoryfromCreationto628A.H.,andassuch,includeslegendarymaterialaboutthepreIslamicperiod.32 IbnAl'Arabi*,Tafsir*AlQur'an*AlKarim*33 Muhyi*alDin*Abu*'Abdallah*Muhammad*.b.'Ali*b.Muhammad*.b.al'Arabi*alHatimi*alTa'i*(d.638/1240)wasborninMurcia,Spain,andstudiedin Seville.HewasoneofthegreatestSufimysticsandundoubtedlythemostprolificwriter.HetravelledagreatdealandlivedlastinDamascus,wherehedied.Heis purportedtohavewrittenamysticalcommentarythathasnotcomedowntous.Itisnotclear,therefore,whethertheworkattributedtohimwasindeedwrittenby himorbyoneofhisdisciples,alRazzaq*alQashani*(d.1329).WhetheritwaswrittenbyIbn'Arabi*ornot,itisunderstoodtorepresenthisschoolofthoughtand exegesis.Tafsir*alQur'an*alkarim*isanesotericcommentarythatwouldbeclassifiedinthecategoryofesotericexegesis(ta'wil*).Theauthorseeshidden allegoricalmeaningthroughoutthequr'anic*utterancesandhasverylittleinterestinlegendarymaterial.Assuch,thiscommentarycontainstheleastamountofmaterial forthisstudy.34 IbnKathir*,Tafsir*AlQur'an*Al'Azim*35andQisas*AlAnbiya*'36 'Imad*alDin*Isma'il*b.'Umarb.Kathir*(d.774/1373)wasborninBasraanddiedinDamascus.HewasaSyriantraditionistandoneofthebestknown

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historiansundertheBahri*Mamluks.IbnKathir*wastrainedbytheShafi'ite*Burhan*alDin*alFazari*,butwasstronglyinfluencedbyIbnTaymiyya(d.1328) andtheHanbali*school.InhisTafsir*,whichisconsideredtraditionaland"conservative,"heincludesfullrecordsofauthenticationandliberallygiveshisown commentsregardingtheveracityoftraditions.IbnKathir*collectsalargenumberoftraditionsinbothhisCommentaryandHistoryanddoesnothesitatetoinclude variantreports.BothIbnKathirandalTabari*clearlyprovidethelargestnumberoftraditionsforthisstudy.37 Mujir*AlDin*,AlUnsAlJalil*Bita'Rikh*AlQudsWalKhalil*38 'AbdalRahman*b.Muhammad*.Abu*alYamanMujir*alDin*alHanbali*(d.927/15201)wasborninJerusalemandstudiedwithanumberoflocalscholars. Heistheleastknownexegeteofourpoolofsources.AlUnsaljalil*isalocalhistoryofthecitiesofJerusalemandHebron,theformerreceivingfargreaterattention thanthelatter.Likeotherhistorians,Mujir*alDin*beginshisstudywithanaccountofCreationandcontinueswithlegendaryhistoryupuntilhisowngeneration.He includestraditionsbutgenerallyomitstheirrecordsofauthentication.39

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Appendix2 TraditionistsNamingIsaacorIshmaelastheIntendedSacrificialVictim
OpinionsoftheTraditionistsRegardingWhowastheIntendedSacrifice(ListedbyExegete) SupportersofIsaac: IbnQutayba: Mostofahlual'ilm&theTorah al'Abbas*b.'AbdalMuttalib* 'Abdallah* Masruq* alSuddi*+Abu*Malik* Ibn'Abbas* IbnMas'ud* Ka'b,whotoldAbu*Hurayra alTabari*(Commentary): 'Ikrima Qatada* al'Abbas*b.'AbdalMuttalib* al'Abbasb.'AbdalMuttalib*+Prophet Ibn'Abbas(3x) Abu*Hurayra+Ka'b IbnIshaq*+Masruq* 'Ubaydb.'Umayr IbnAbi*alHudhayl IbnSabit*

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alTabari*(History): al'Abbas*b.'AbdalMuttalib* Ibn'Abbas*(3x) Ka'balAhbar* IbnSabit* Masruq* alTha'labi*: PeopleoftheBookareunanimousthatitwasIsaac 'Umarb.alKhattab* 'Ali*b.Abi*Talib* Ka'balAhbar* Sa'id*b.Jubayr alQasim*b.Abi*Barra Masruq*b.alAjda*' 'AbdalRahman*b.Abi*Sabit* Abu*Hudhayl alZuhri* alSuddi* al'Abbas*b.'AbdalMuttalib*+Apostle alZamakhshari*: 'Ali*b.Abi*Talib* IbnMas'ud* al'Abbas* 'Ata*' 'Ikrima alTabarsi*: 'Ali* IbnMas'ud* Qatada* Sa'id*b.Jubayr Masruq* 'Ikrima 'Ata*' alZuhri* alSuddi* alJaba'i* alKisa'i*: Ibn'Umar

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Hasan* Husayn* Qatada* IbnalAthir*: al'Abbas*b.'AbdalMuttalib*+Apostle Ibn'Abbas* 'Umarb.alKhattab* 'Ali* al'Abbas*b.'AbdalMuttalib* hisson'Abdallah* 'Ikrima 'Abdallah*b.Mas'ud* Ka'b IbnSabit* IbnAbi*alHudhayl Masruq* IbnKathir*(Commentary): Abu*Maysara IbnAbi*alHudhayl Thefatherof'Abdallah*b.'Ubaydb.'Umayr 'Abdallah*b.Mas'ud* Ibn'Abbas* al'Abbas* 'Ali*b.Abi*Talib*. 'Ikrima Sa'id*b.Jubayr Mujahid* alSha'bi* 'Ubaydb.'Umayr Zaydb.Aslam 'Abdallah*b.Shaqiq* alZuhri* alQasim*b.Abi*Yarza Makhul* 'Uthman*b.Abi*Hadir* alSuddi* alHasan* Qatada* Abu*Hudhayl IbnSabit*

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IbnJarir* ThetraditionthatitwasIsaaccamefromKa'b Abu*Hurayra+Ka'balAhbar*. alBaghawi*saidsoontheauthorityof'Umar 'Ali*IbnMas'ud* al'Abbas*. ThosewhofollowKa'balAhbar*areSa'id*b.Jubayr,Qatada*,Masruq*,'Ikrima, 'Ata*',Muqatil*,alZuhri*,andalSuddi*. Ibn'Abbas*isalsotheultimateauthorityforthistraditionbuttheisnad*is notreliable. IbnKathir*criticizesalTabari's*isnad*ontheauthorityofal'Abbas*b.'Abd alMuttalib*+ProphetthatitwasIsaac.(TheweaknessesarealHasan*b.Dinar* alBasri*[matruk*]and'Ali*b.Zaydb.Jid'an[marfu*]). alTabari's*isnad*ontheauthorityofIbn'Abbas*ismoresound. IbnKathir*(History): Ka'balAhbar* 'Umar al'Abbas* 'Ali* IbnMas'ud* Masruq* 'Ikrima Sa'id*b.Jubayr Mujahid* 'Ata*' alSha'bi* Muqatil* 'Ubaydb.'Umayr Abu*Maysara Zaydb.Aslam 'Abdallah*b.Shaqiq* alZuhri* alQasim* IbnAbi*Burka Makhul* 'Uthman*b.Hadir* alSuddi* alHasan* Qatada* Abu*Hudhayl IbnSabit*,whoisIkhtiyar*b.Jarir*

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Mujir*alDin*: ThePeopleoftheBook 'Ali* IbnMas'ud* Ka'b Muqatil* Qatada* 'Ikrima alSuddi* SupportersofIshmael IbnQutayba: Mujahid*+Ibn'Umar Abu*Hurayra alTabari(Commentary): Mujahid*+Ibn'Umar Ibn'Abbas*(6x) alSha'bi*+Ibn'Abbas*(3x) Mujahid*+Ibn'Abbas* Mujahid* 'Amir* alSha'bi* Yusuf*b.Mihran* alHasan*(2x) IbnIshaq*saidheheardMuhammad*.b.Ka'balQurazi*sayitoften. alTabari*(History): Ibn'Umar Ibn'Abbas*(9x) alSha'bi*+Ibn'Abbas* 'Amir* alSha'bi* Yusuf*b.Mihran* Mujahid* alHasan(2x) IbnIshaq*saidheheardMuhammad*.b.Ka'balQurazi*sayitoften. alQummi*: Abu*'Abdallah*

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alTha'labi*: 'Abdallah*b.'Umar Abu*alTufayl* 'Amir*b.Wa'ila* Sa'id*b.alMusayyib alSha'bi* Yusuf*b.Mihran* Mujahid* alHasan*alBasri* 'Abdallah*b.'Abbas* IbnIshaq*+Muhammad*.b.Ka'balQurazi* alZamzkhshari*: Ibn'Abbas* Ibn'Umar Muhammad*.b.Ka'balQurazi*, OtherFollowers alTabarsi*: Ibn'Abbas* Ibn'Umar Sa'id*b.alMusayyib alHasan* alSha'bi* Mujahid* alRabi*'b.Anis* alKalbi* Muhammad*.b.Ka'balQurtubi* Abu*'Abdallah* Abu*Ja'far alKisa'i* Ibn'Abbas* Mujahid* alDahhak* TheProphet :

IbnalAthir: ThefollowingrelyonIbn'Abbas*sayingthatitwasIshmael: Sa'id*b.Jubayr,Yusuf*b.Mihran*,alSha'bi*,Mujahid*,'Ata*'b.Abi*Rahah*.

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IbnKathir(Commentary): ThefollowingrelyonIbn'Abbas*sayingthatitwasIshmael: Sa'id*b.Jubayr,'Amir*alSha'bi*,Yusuf*b.Mihran*,Mujahid*,'Ata*',''andothers". 'Ata*'b.Abi*Rabah*.+Ibn'Abbas* Mujahid*+Ibn'Umar IbnAbi*Najih*+Mujahid* alHasan* alBasri* Ahmad*b.Hanbal* ThefatherofIbnAbi*Hatim* IbnAbi*Hatim*saidthatthefollowingsaiditwasIshmael: 'Ali*,Ibn'Umar,Abu*Hurayra,Abu*alTufayl*,Sa'id*b.alMusayyib,Sa'id*b. Jubayr,alHasan*,Mujahid*,alSha'bi*,Muhammad*.b.Ka'balQurazi*,Abu*Ja'far Muhammad*.b.'Ali*,Abu*Salih*. alBaghawi*inhiscommentarysaiditwasIshmael,asdid'Abdallah*b.'Umar, Sa'id*b.alMusayyib,alSuddi*,alHasan*alBasri*,Mujahid*,alRabi*'b.Anas*, Muhammad*.b.Ka'balQurazi*,alKalbi*+Ibn'Abbas*,alKalbi*+'Amrb al'Ala*'. IbnKathir(History): MostsoundauthoritiessayitwasIshmael:Thefollowingwereoftheopinion thatitwasIshmaelontheauthorityofIbn'Abbas*:Mujahid*,Sa'id*alSha'bi*, Yusuf*b.Mihran*,'Ata*'. alTabari*...Ibn'Abbas* Ahmad*b.Hanbal* FatherofIbnAbi*Hatim* IbnAbi*Hatim*saidthatthefollowingsaiditwasIshmael: 'Ali*,Ibn'Umar,Abu*Hurayra,Abu*alTufayl*,Sa'id*b.alMusayyib,Sa'idb. Jubayr,alHasan*,Mujahid*,alSha'bi*,Muhammad*.b.Ka'balQurazi*,Abu*Ja'far Muhammad*.b.'Ali*,Abu*Salih*. alBaghawi*inhiscommentarysaiditwasIshmael,asdidalRabi*'b.Anas*, alKalbi*,andAbu*'Amral'Ala*'. Mujir*alDin*: Ibn'Abbas* Sa'id*b.alMusayyib alSha'bi* alHasan* Mujahid*

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OpinionsoftheTraditionistsRegardingWhowastheIntendedSacrifice1(ListedAccordingtotheTraditionists) SupportersofIsaac al'Abbas*b.'AbdalMuttalib*+theProphet3 al'Abbas*b.'AbdalMuttalib*8 'Abdallah*b.Mas'ud*2 'Abdallah*b.Shaqiq*2 'AbdalRahman*b.Abi*Sabit*1 Abu*Hudhayl3 Abu*Hurayra+Ka'b3 Abu*Malik*1 Abu*Maysara3 'Ali*b.Mas'ud*1 Husayn*1 IbnAbi*Burka1 IbnAbi*alHudhayl1 IbnMas'ud*5 IbnSabit*5 'Ikrima7 alJaba'i*1 Ka'balAhbar*10 Makhul*2 Masruq*8 alQasim*1 alQasim*b.Abi*Barra1 alQasim*b.Abi*Yarza1 Qatada*7 'Ubaydb.'Umayr3 'Umarb.alKhattab*4 'Uthmanb.Abi*Hadir*1 'Uthmanb.Hadir*1 alZuhri*4 Totalnumberofcitationsis91 SupportersofIshmael 'Amir*2 'Amir*b.Wa'ila*(seealso'Amir*) 'Abdallah*b.'Umar2(seealso"Ibn'Umar")

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Abu*'Abdallah*2(al'Abbas*b.'AbdalMuttalib*?) AbuJa'far3(includingAbuJa'farMuhammad*.b.'Ali*) Abu*Salih*2 Abu*alTufayl*3 Ahmad*b.Hanbal*2 'Amrub.al'Ula*'1 alDahhak*1 FatherofIbnAbi*Hatim*2 IbnIshaq*saidthatheheardMuhammad*.b.Ka'balQurazi*sayoftenthatitwasIshmael4 alKalbi*2 Muhammad*.b.Ka'balQurtubi*1 Mujahid*+Ibn'Abbas*2 alRabi*'b.Anis*3 Sa'id*b.alMusayyib6 alSha'bi*+Ibn'Abbas*5 Yusuf*b.Mihran*6 Totalnumberofcitationsis49. Supportersofboth: 'Abdallah* 'Ali* 'Ata*' alHasan*alBasri* Ibn'Abbas* lbn'Umar Mujahid* Sa'id*b.Jubayr alSha'bi* alSuddi*

Isaac 1 7 4 3 10 1 2 5 2 5 40 131

Ishmael 1 2 4 11 30 10 12 4 _9 1 84 133

TOTALS: GRANDTOTALS:

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NOTES

Introduction
1."JudeoChristian"alsotendstoexcludewhatwaseventuallyconsideredunorthodoxorsectarian,butwhichremainsfirmly"Biblicist." 2."TheFormsofFolklore:ProseNarratives,"inAlanDundes(ed.),SacredNarrative:ReadingsintheTheoryofMyth(Berkeley:UniversityofCaliforniaPress, 1984),529.

Chapter1
1.ClassicalArabicgenealogistsagreewiththebasicthrustofthebiblicalanthropology,thoughthisappearstohaveevolvedsometimeafterthebeginningofIslam.See ReneDagorn,LaGested'Ismald'aprsl'onomastiqueetlatraditionarabes(Paris:Champion,1981)WermerCaskel,Ghamaratannasab("TheAbundance ofKinship"):TheGenealogicalWorkofHisham*b.Muhammad*.alKalbi*(Leiden:Brill,1966)CadBrockelmann,"Arabia"inEI1(esp.thesubheading, "Ethnology,''Vol.1,37274),andG.Rentz,"Djazirat*al'Arab"inEI2(esp."Ethnography,"Vol.1,54347). 2.Cf.JamesA.Montgomery,ArabiaandtheBible(NewYork:Ktav,1934,reissuedin1969). 3.AsinthebiblicalJosephstory(Gen.37:2739:1).The(Babylonian)Talmudwasredactedsometimearoundtheyear600C.E.Seealso,D.S.Margoliouth,The RelationsbetweenArabsandIsraelitespriortotheRiseofIslam(London:OxfordUniversityPress,1924). 4.F.E.Peters,Allah'sCommonwealth:AHistoryofIslamintheNearEast(NewYork:Simon&Schuster,1973),15J.SpencerTrimingham,Christianity AmongtheArabsinPreIslamicTimes(London:Longman,1979),120MichaelMorony,IraqAftertheMuslimConquest(Princeton:PrincetonUniversity, 1984),21423.

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5.Seep.xforthemeaningofthisterm. 6.GordonDarnellNewby,AHistoryoftheJewsofArabiaFromAncientTimestoTheirEclipseUnderIslam(Columbia,S.C.:UniversityofSouthCarolina Press,1988),1423MosheGil,"TheOriginoftheJewsofYathrib,"JerusalemStudiesinArabicandIslam4(Jerusalem:HebrewUniversity,1984),20323. 7.Trimingham,Christianity,15970,248311Newby,History,3537. 8.Newby,HistoryGil,"TheOriginoftheJewsofYathrib,"Ibid.Trimingham,ChristianityMargoliouth,RelationsDelacyO'Leary,ArabiaBeforeMuhammad (London:KeganPaul,1927).Indeed,bothJewishandChristianmissionariesaresaidtohavebeenactivethere(Newby,History,38). 9.Newby,History,3377,andespecially40,52. 10.Trimingham,24748. 11.JulianObermann,"IslamicOrigins:AStudyinBackgroundandFoundation,"inN.A.Faris,TheArabHeritage(NewYork:RussellandRussell,1963),62cf. Gil,"TheOriginoftheJewsofYathrib,"2056,219.SomeJewsmayhaveknownandevenspokenAramaicintheircommunities,butmorelikely,theirlanguagewas aJewishdialectofthelocalArabic(Newby,"ObservationsAboutanEarlyJudaeoArabic,"JewishQuarterlyReview61(1970),21221. 12.Newby,History,4953Gil,"TheOrigin...,"210ffTrimingham,24950. 13.FredM.Donner,TheEarlyIslamicConquests(Princeton:PrincetonU.,1981),2526,3132Newby,History,5155,146note5. 14.Donner,Conquests,96MichelHayek,LeMystered'Ismael(Paris:Mame,1964),1056. 15.HamiltonA.R.Gibb,"PreIslamicMonotheisminArabia,"HarvardTheologicalReview55(1962),271. 16.Trimmingham,68,Newby,History,125note5. 17.Newby,History,5764DavidHalperinandGordonNewby,"TwoCastratedBulls:AStudyintheHaggadahofKa'balAhbar,"J.A.O.S.102(1982),63138. 18.EIl(newedition)VI,7456VIII,997,11211122,1194HamiltonA.R.Gibb,"PreIslamicMonotheisminArabia,"HarvardTheologicalReview55(1962), 26980M.J.Kister,"Labbayka,Allahumma*,Labbayka...:OnaMonotheisticAspectofaJahiliyya*Practice,"JerusalemStudiesinArabicandIslamII (1980),Jerusalem:HebrewUniversity,3357Trimmingham,249,26167. 19.Qur'an*6:1,1377:1901988:359:3737:149589:152453:1923etc. 20.TheQur'an*oftenreferstobiblicalpersonalitiesingroupsasifitsaudiencewerequitefamiliarwiththemandtheirroles(3:844:1636:8490etc.).Cf.Gibb, "PreIslamicMonotheism,"273.

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21.OneofthefewsourcesisHisham*b.Muhammad*Abu*alMundhirIbnalKalbi*,whoseonlyextantworksarehisKitab*alasnam*(Cairo,1912and translatedintoEnglishbyN.A.Faris,Princeton,1952)andJamharatalNasab(Leiden:Brill,1966).Forabriefoverviewofthehistoriographicalcontroversy, seeFredDonner'sintroductiontoA.A.Duff,TheRiseofHistoricalWritingAmongtheArabs(Princeton:PrincetonUniversity,1960),viixvii. 22.GeorgioLeviDellaVida,"PreIslamicArabia,"InN.A.Fails(ed.),TheArabHeritage(NewYork:RussellandRussell,1963),49. 23.Ibid.,p.53.SeeTouficFahd,LePanthondel'ArabiecentralelaveilleDeL'Hgire(Paris:PaulGeuthner,1968)A.F.L.Beeston,"TheReligionsofPre IslamicYemen,"and"JudaismandChristianityinPreIslamicYemen,"inJosephChelhoded.L'ArabteduSudVol.I(LePeupleymniteetsesracines)(Paris, 1984),25969,27178. 24.Newby,History,4953. 25.FazlurRahman,"ReviewEssay,"inRichardC.Martin(ed.),ApproachestoIslaminReligiousStudies(Tucson:UniversityofArizona,1985),201. 26.Paret,"Qur'an*asLiterature,"inArabicLiteraturetotheEndoftheUmayyadPeriod,EditedbyA.F.L.Beestonetal.,(Cambridge:CambridgeUniversity Press,1983),209. 27.AlfredGuillaume,TheLifeofMuhammad:ATranslationofIbnIshaq'sSiratRasulAllah(Oxford:OxfordUniversity,1955),87.SeealsoGibb,"PreIslamic Monotheism...",271. 28.SeeChapter2,below. 29.See,forexample,SidneyH.Griffith,"TheProphetMuhammad,HisScriptureandHisMessageAccordingtotheChristianApologiesinArabicandSyriacfrom theFirstAbbasidCentury,"inLaVieDuProphteMahomet(ColloquedeStrasbourg,1980),Paris:PressesUniversitaires,1983,99146andesp.13538. 30.SeeQur'an*2:175,1794:46,etc.,andFranzBuhl,"Tahrif*"inEll(NewEdition),7:61819. 31.W.Ahrends,MuhammadalsReligionsstifter(Leipzig,1935)RichardBell,TheOriginsoflslaminitsChristianEnvironment(London,1926)Abraham Geiger,JudaismandIslam(Madras,1898,repr.:NewYork:Ktav,1970)(originallypublishedasWasbatMohammedausdon]udenthumeaufgenommen [Bonn,1833])CharlesC.Torrey,TheJewishFoundationofIslam(NewYork:Bloch,1933). 32.Seethefollowingchapter. 33.Seepreviousnote.

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34.M.J.Kister,"Haddithu*anbani*isra'ila*wala*haraja*:AStudyofanearlytradition,"IsraelOrientalStudiesII(TelAviv:TelAvivUniversity,1972) reprinted.M.J.Kister,StudiesinJahiliyya*andEarlyIslam(London,1980),21539. 35.Ibid.,21822. 36.SeeJohnWansbrough,Qur'anic*Studies(Oxford:OxfordUniversityPress,1977),20RudiParet,"TheQur'an*asLiterature,"209. 37.NabiaAbbott,StudiesinArabicLiteraryPapyriII:Qur'anic*CommentaryandTradition(Chicago:UniversityofChicago,1967),532. 38.ThefirstofthetwodeathdatesprovidedisaccordingtotheIslamiccalendar(A.H.=AnnoHegirae)andthesecondaccordingtotheWesternsystem(C.E.= CommonEra). 39.NabiaAbbott,StudiesinArabicLiteraryPapyriI:HistoricalTexts(Chicago:UniversityofChicago,1957),47,andStudiesII,9.Religiousinfluencewas apparentlynotrestrictedtotheadoptionoflegendsandstories.SpecificreligiouspracticesmayalsohavebeenlearnedthroughcontactswithJewsandChristians (M.J.Kister,"OntheJewsofArabia:SomeNotes"(Hebrew),inTarbiz48(1979),23147. 40.W.R.Taylor,"AlBukhariandtheAggadah,"MoslemWorld33(1943),19197. 41.RichardBulliet,ConversiontoIslamintheMedievalPeriod(Cambridge,MA:HarvardUniversity,1979),1632. 42.MarshallG.S.Hodgson,TheVentureofIslam,Vol.I:"TheClassicalAgeofIslam"(Chicago:UniversityofChicago,1974),31526.Thedevelopmentand religiousinstitutionalizationofshari'a*wasalsoaffectedbytheinterestsofthereligiousleadershiptocountercaliphalpower,whichindeedbegantoweakenatabout thistime(Bulliet,Conversion,12829,138). 43.SeeMosheZucker,"TheProblemof'ismaPropheticImmunitytoSinandErrorinIslamicandJewishLiteratures"(Hebrew),Tarbiz35(1966),149173 HarrisBerkeland,TheLordGuideth:StudiesonPrimitiveIslam(Oslo:IKommisjonHosH.Aschehoug&Co.,1956),40. 44.Thiswasalongprocess,beginninginthemideighthcenturyandcontinuingthroughtheninth. 45.Hodgson,VentureI,317.

Chapter2
1.FromtheArabicrootfsr,toexplainorreveal.Asecondterm,ta'wil*wasusedasasynonymfortafsir*duringtheearliestIslamicperiod,buteventually becameassociatedwithesotericorsymbolicinterpretationoftheQur'an.ThenuancesofeachtermhaveundergonechangesduringvariousperiodsofIslamichistory. Theclassic

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Westernstudyofqur'anic*exegesisisIgnazGoldziher'sDieRichtungenDerIslamischenKoranauslegung(1920reprinted.,Leiden:E.J.Brill,1970). MorerecentworksincludeNabiaAbbott'sStudiesinArabicLiterearyPapyriII:Qur'anic*Commentary(Chicago:UniversityofChicagoPress,1967)M.O.A. Abdul,"TheHistoricalDevelopmentofTafsir*,"IslamicCulture50(1976),14153RashidAhmad(Jullandri),"Qur'anic*ExegesisandClassicalTafsir*,"Islamic Quarterly12(1968),71119IlseLichtenstadter,"QuranandQuranExegesis,"HumanioraIslamicaII(1974),328HamsBirkeland,OldMuslimOpposition AgainstInterpretation0fTheKoran(Oslo:IKommisjonHosJacobDybwad,1955)J.J.G.Jansen,TheInterpretationoftheKoraninModemEgypt(Leiden: E.J.Brill,1980)AndrewRippin,"TheExegeticalGenreAsbab*alNuzul*:ABibliographicalandTerminologicalSurvey,''BSOAS48(1985),115Mujahid* MuhammadalSawwaf*,"EarlyTafsir*ASurveyofQur'anic*Commentaryupto150A.H.,"Ahmad*andAnsari*(eds.),IslamicPerspectives:Studiesin HonorofMawlana*SayyidAbdulA'laMawdudi*(SaudiArabia,1979),135145JohnWansbrough,"Majaz*alQur'an*:PeriphrasticExegesis,"BSOAS33 (1970),247256AndrewRippin,ApproachestotheHistoryoftheInterpretationoftheQur'an(NewYork:OxfordUniversityPress,1988). 2.SeeJ.Robson,"Hadith*,"EI23:2328AlfredGuillaume,TheTraditionsofIslam:AnIntroductiontotheStudyoftheHadithLiterature(Lahore:Universal, 1977)MohammadMustafaAzmi,StudiesinEarlyHadith*Literature(Indianapolis:AmericanTrust,1977). 3.Atrulysoundhadith*reporthascometomeanonlythosewhoseultimatesourceofauthorityistheProphetMuhammad*,thoughmostreportsinthevasttradition literatureofIslamcannotbetracedbacktohimthroughanacceptablechainofauthorities.Manycannotbetracedbacktohimatall(SeeAzmi,Studies,302G.H.A Juynboll,"OntheOriginsofArabicProse:ReflectionsonAuthenticity,"inJuynboll[ed.]StudiesontheFirstCenturyofIslamicSociety[Carbondale:S.Illinois University,1982],16175). 4.Thehagiographic"TalesoftheProphets"collectionsofpopularliteraturearetheleastexactingonthisissueandaretheleastauthoritative. 5.WilliamM.Brinner,"AnIslamicDecalogue,"inStudiesinIslamicandJudaicTraditions,ed.W.M.BrinnerandS.D.Ricks(Atlanta:ScholarsPress,1986),82 note3.Isra'iliyyat*isapluralnoun.Thesingularformisisra'iliyya*.Thetermtendstorefertolegendssetinwhatisassumedtobebiblicalhistory,theperiod oftheIsraelites,asopposedtoJewishtalessetinlatercontexts(Arabicdistinguishesbetween"Israelite"and"Jew"inthesamewayasdoesEnglish).On IsraeliteTales,seeGoldziher,"MelangesJudeoArabesIX:Isra'iliyyat*,"REJ44(1902),6366S.D.Goitein,"Isra'iliyyat*,"Tarbiz6(19345),89101,and 510522G.Vajda,"Isra'iliyyat*"inEI24:211212andGordonD.Newby,"Tafsir*Isra'iliyat*,"JARThematicIssue47(December1979),685697. 6.Abbott,StudiesII,710. 7.Newby,686Vajda,212.Thetermdoesnotappearinworkspriortothisperiodandmayhavebeenusedonlyasadisqualifyinglabel.

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8.Isma'il*b.'UmarIbnKathir*,Qisas*alanbiya'*(Beirut:1402/1982),232233(henceforthreferredtoasHistorybecauseitisactuallythefirsttwovolumesof hisstandardhistory,Albidaya*walnihaya*). 9.Today,somemodemIslamicexegetesdismissanykindofnarrativeexegesisasIsraeliteTalesorprimitiveandfantasticfolkexplanationsthatruncountertoa modemsensibility(H.A.R.Gibb,ModemTrendsinIslam[Chicago:UniversityofChicagoPress,1947],73andJ.Jansen,TheInterpretationoftheKoranin ModernEgypt[Leiden,E.J.Brill,1970],27note34).ThismoderndefinitionisinfluencedlessbyasuspicionofnonIslamicmaterialthanbyamodernistapologetic fortheimaginativebutfantasticnarrativematerialemployedintraditionalIslamicnarrativeexegesis. 10.Qur'an*3:67. 11.AscertainindividualscametobeassociatedwithtransmittingIsraeliteTales,alltraditionsgivenontheirauthoritywereconsideredsuspect.Suchimportantearly figuresasKa'balAhbar*andWahbb.Munabbihwerelaterconsideredunacceptableauthoritieslargelyforthisreason. 12.AmajorargumentagainsttheIsraeliteTalesisthattheyconsistoftraditionswithouta"sound"recordofauthentication(isnad)*.Butbydefinition,anytradition attributedtothe"PeopleoftheBook"oranytraditionistsaccusedoftransmittingIsraeliteTalescametobeconsideredsuspectatbest.Thiscircularargumentclearly developedafterthefirstfewgenerationsofIslamwhenthetraditionslatertobeconsideredIsraeliteTaleswerefreelyaccepted. 13.Cf.MarshallG.S.Hodgson,"TwoPreModemMuslimHistorians:PitfallsandOpportunitiesinPresentingThemtoModems",inJohnNef(ed.),TowardsWorld Community(TheHague:WorldAcademyofArtandScience#5,1968),56. 14.Obermann,"IslamicOrigins,"6567(Cf.Azmi,15). 15.MichaelZwettler,TheOralTraditionofClassicalArabicPoetry:ItsCharacterandImplications(Columbus:OhioStateUniversityPress,1978)J.Monroe, "OralCompositioninPreIslamicPoetry,"JournalofArabicLiterature3(1972),152,andA.K.JuliusGermanus,"LegacyofAncientArabia,"IslamicCulture 37(1963),26169. 16.Hirschberg,"StoriesoftheTorah,"95. 17.TheQur'an*alsoprovideslegendsthataremostlikelyfromnativeArabsources,includingthoseofthe'Ad*(Q.7:65ff.,9:70,11:50ff.,14:9,22:42,25:38, 26:123ff.),theThamud*(Q.7:73,9:70,11:61,14:9,17:59,27:45ff.,51:43ff.),etc.,thoughbiblicalmotifsclearlypredominate. 18.Suchasbattlesandraids,personalcourageandmemoriesofolderdays,peculiarlyArabconcernssuchastheidealofmanhood(muru'a*ormuruwa*),etc. (Trimingham,24648).Cf.M.M.Braymann,TheSpiritualBackgroundofEarlyIslam(Leiden:E.J.Brill,1972)NabiaAbbott,StudiesinArabicLiterary Papyri2,5.

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19.AlbertLord,SingerofTales(Cambridge:HarvardUniversityPress,1960),130. 20.Lord,SingerofTales(22andthroughout).Onthedifferencesbetweenoralandliterarycultures,seeWalterOng,OralityandLiteracy(London:Methuen, 1982). 21.DovNoy,"TheJewishVersionsofthe'AnimalLanguages'Folktale(AT670):ATypologicalStructuralStudy"inScriptaHierosolymitana22(1971),ed. JosephHeinemannandDovNoy(Jerusalem:HebrewUniversity),171208. 22.RobertGeorges,"TowardanUnderstandingofStorytellingEvents,"JournalofAmericanFolklore82(1969),313329BarbaraHermsteinSmith,"Narrative Versions,NarrativeTheories"InW.J.T.Mitchell(ed.),OnNarrative(Chicago:U.ofChicago,1980),209232. 23.Noy,"TheJewishVersionsofthe'AnimalLanguages'Folktale(AT670)...,"173. 24.Seepp.6364below. 25.Hayek,LeMystred'lsmal(Paris:Mame,1964),1056. 26.Ibid.,108. 27.Lord,SingerofTales,137Ong,OralityandLiteracy,42andCh.4:"Writingrestructuresconsciousness"(78116). 28.Obermann,"IslamicOrigins,"66.Thereligiousandpoliticalleadershipmayhavesubscribedtoaliterateculture,butthemajorityofthecommonpeopleremained apartoforalculture.InMacedonia,forexample,despitethefactthatitwastheplaceinwhichtheCyrillicalphabetwasinvented,oralculturecontinuedtothrivethere tosuchanextentthatitbecametheplaceinwhichthemostfamousresearchesinoralculturewereconductedduringthiscentury(Lord,134ff.). 29.IgnazGoldziher,RichtungenJosephSchacht,TheOriginsofMubammadanJurisprudence.(Oxford:OxfordUniversityPress,1950)G.H.AJuynboll, Muslimtradition:Studiesinchronology,provenanceandauthorshipofearlyhadith(Cambridge:CambridgeUniversityPress,1983). 30.ThesamephenomenonappliesinJudaism,wheremuchmorecareisappliedtoreconcilingdifferentversionsoflegalmaterials(halakha)thantolegendarylore (aggadah). 31.Muhammad*b.Jarir*alTabari*,]ami'*albayan*'anta'wil*aya*alQur'an*(Beirut:Dar*alFikr,1405/1984),henceforthdesignatedasCommentary. 32.Idem.Ta'rikh*alrusulwalmuluk*,ed.byM.J.Goejeandentitled"Annales"(Leiden:E.J.Brill,1964),henceforthdesignatedasHistory. 33.JonothanCuller,"PresuppositionandIntertextuality,"MLN91(1976),138096.

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34.ThaisE.Morgan,"IsThereanIntertextinthisText?LiteraryandInterdisciplinaryApproachestoIntertextuality,"AmericanJournalofSemiotics3(1985),1 40. 35.JonothanCuller,ibid. 36.BecausethisstudyislimitedtothebiblicalcharactersofAbrahamandIshmaelinIslamicexegeticalliterature,theprobabilityofmaterialderivingfromPersian, Indian,orotherreligioustraditionsisremote.SeeWilliamBrinner'sforewordtohistranslationofvolume2ofTabari'sHistory,TheHistoryofalTabari*vol.II: ProphetsandPatriarchs(Albany:StateUniversityofNewYorkPress,1987),vivii,andp.1note1. 37.BecauseofthepaucityofpreIslamicliterarymaterials,thiscriterionisdifficulttomeasure.AnArabmotiffoundinoursourcesmightrepresenttheonlysurviving exampleofapreIslamicmotif,thereforerenderingthepossibilityofcomparingitwithparallelpreIslamicsourcesdifficult. 38.TheexegetesandtheirworksarelistedchronologicallyinAppendixI. 39.LikeJewishandChristianexegesis,Islamicexegesiscannotbereducedtoasingletypeorapproach.Thevarietyofapproachesexhibitedbythesourcesofthis studyneverthelessrepresentsthemostbasicIslamicviewsregardingtheAbrahamIshmaelstory.SomepopularworkssuchastheTafsir*Jalalayn*orthatofal Baydawi*werenotincluded,theformerbecauseitisacondensedreworkingoffullercommentsandtraditionsfoundinothersources.AlBaydawi's*work,whichis largelyareworkingofalZamakhshari's*alkashshaf*,wasexcludedinfavorofthelatter.Manyotherworks,ofcourse,couldhavebeenrepresentedmthesample.

PartTwoIntroduction
1.ThesetraditionscanbefoundinIbnSa'd,46ff.alYa'qubi*,2122alTabari*,History,25259alMas'udi*,5657alTha'labi*,7278alKisa'i*,12839 IbnalAthir*,94100IbnKathir*,History,191212Mujir*alDin*,2334andintheexegeticalworksonQur'an*2:124,6:7582,19:4150,37:8399,etc. SimilarstoriescanbefoundinJewishandChristianlegends(aggadah)inGinzberg,LegendsoftheJews(Philadelphia:JewishPublicationSociety,1968),186203 andBudge,TheBookoftheCaveofTreasures(London:ReligiousTractSociety,1927),14547. 2.HijrainArabic.ThesamewordreferstotheemigrationoftheProphetMuhammad*fromhisidolatrouspeopleinMeccatoMedina(HegirainEnglish).The propheticparadigmlinkingMuhammad*totheearlierbiblicalprophetsisacommonphenomenonintheQur'an*. 3.AlSha'm(generallywrittenalSham*),themostcommonmedievalArabicreferenceforthearearoughlycorresponsingtotoday'sSyria,Lebanon,Israel,and Jordan.BecauseitisthetermutilizedbyallthesourcesforwhatisgenerallyreferedtoinWesterncirclesastheHolyLand,wereproduceitinEnglishwhenreferring tothe

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samearea.ThisareaisoccasionallyreferedtoastheHolyLand(Alard*almuqaddasa)intheArabicsources(Cf.Qur'an*5:22f:REMEMBERMOSES SAIDTOHISPEOPLE...OMYPEOPLE,ENTERTHEHOLYLAND(ALARD*ALMUQADDASA)WHICHGODHASASSIGNEDTOYOU...). 4.ThenamesSodomandGemorraharenotmentionedintheArabicstoriesexceptinglossesrelatingtoBiblicistlore.

Chapter3
1.ThesettinginSyriaforthenarrativesmakinguptheSyrianPrologue,whichisnotspecifiedintheQur'an*,reflectsanaturalinclinationinIslamtofollowthebiblical storyline.Morethanthat,however,thepowerfulprecedenceofJudaismandChristianity,withtheirconnectiontothe"HolyLand,"almostrequredthatIslamfindits ownconnectionthereaswell.EarlyMuslimsmayhaveassumedthatthisassociationwouldsupportthelegitimacyofIslamintheeyesofJudaismandChristianity.The connectionisalsomadethroughthe"NightJourney"ofMuhammad*(seeIbnIshaq*,Sira*,26371[18187inGuillaume'stranslation],andalTabari*andother exegetesonQur'an*17:1). 2.AnancienttowninIraqonacanaljoiningtheTigrisandtheEuphratesrivers,andtheplaceofAbraham'sbirthaccordingtoIslamicAbrahamlegends(EI25:550). TheBabylonianTalmud(BabaMetzi'a91a)alsoassociatesKutha*withAbraham'sbirthplaceof"UroftheChaldees"inGenesis11:28,31.SeealsoPRE,61a. 3.AsinGenesis11:31. 4.ThisparallelsGenesis12:1020.TheTyrantlegendwillbediscussedinthefollowingchapter. 5.Exegetes'namesinparantheses(i.e.,[alQummi*])refertotheopinionsoftheexegetesthemselvesratherthanacitationofanauthorityfromareport. 6.AlYa'qubi*alsoreferstoitastheHolyLandandPalestine. 7.Hamisspelledinavarietyofwaysamongthetexts. 8.Theexactlocationisthengivenas"BeershebainPalestine." 9.SyriaisnotspecifiedatthispointinthenarrativethoughitcontinueswiththeassumptioneventuallyspelledoutthatAbrahamwasinSyria. 10.TheQur'an*verseiscitedassupport. 11.IbnKathir*definesthisasmeaninganareaaroundJerusalem(bilad*taymanya'ni*'ard*baytalmaqdiswama*walaha*). 12.Or,hesays,Baalbek(Ba'labakka)underEgyptianhegemony. 13.Somewillsimplyhave"Soandsosays...".

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14.Cf.Genesis12:5. 15.IbnKathir*,History,213. 16.ItcannotbedemonstrateddefinitivelywithonlyonerenditionthatthisispartofanIbn'Abbas*schooloftraditions.Nevertheless,itiswhollyconsistentwiththe Ibn'Abbas*traditionsexaminedbelowinTheMeccanSequence. 17.ThisisgivenbyIbnQutayba(p.31)ontheauthorityofWahbb.Munabbih.Accordingtothislegend,SarahisthedaughterofHaran,thebrotherofAbraham andNahor.MilkahandSaraharesisters.ComparewithGenesis11:26ff.:

TheotherrelevantbiblicalpassagesareGenesis20:12:"Sheismysistersheisthedaughterofmyfatherbutnotmymother"referringtoSarahinAbraham's explanationtoAbimelekh.InIChron.23:9adifferentHaranisaLeviteandoneofShi'i's3sons(Shlomit,Hazi'el,andHaran)fromtheclanofGershon. 18.History,214. 19.ReubenLevy,TheSocialStructureofIslam(Cambridge:CambridgeUniversityPress,1969),102f.SafiaMohsen,"AspectsoftheLegalStatusofWomen AmongAwlad'Ali",inLouiseSweet(Ed.),PeoplesandCulturesoftheMiddleEastVol.1,(NewYork,1970),231. 20.Accordingtothisview,whichbecamewidespreadbytheearlyninthcenturybutneveruniversallyaccepted,theprophetswereprotectedbyGodorinnately immunetocommittingsin(E.Tyan,"'Isma*"inEI2,4,182).ForacomparativeanalysisbetweenJudaismandIslam,seeMosheZucker,"Theproblemof'isma* propheticimmunitytosinanderrorinIslamicandJewishliteratures"(Hebrew),inTarbiz35(1966),149173. 21.MilkahandSaraharegivenassisters. 22.Thespellingofthenamevaries. 23.AccordingtobothrenditionsofIbnIshaq*,bothAbraham'spaternaluncleandhisbrotherarenamedHaran. 24.ThePalestinianTargum(TJ1)onGenesis11:29has:"AndAbramandNahortookwives.ThenameofthewifeofAbramisSaraiandthenameofthewifeof NahorisMilkah,thedaughterofHaran,thefatherofMilkahandYiskahwhoisSarai(va'avoid'yiskahhisarai).TheBabylonianTalmud(Megillah14a)provides anexplanation:"R.Isaacsaid:YiskahisSarah.WhywasshecalledYiskah?Becauseshesaw[sakhtahhas

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thesameHebrewrootasYiskah]bymeansoftheholyspirit,asitiswritten:'InallthatSarahsaystoyou,hearkentohervoice'(Genesis21:12).Another explanation:becauseeveryonesees(sokhin)herbeauty"(cf.Sanhedrin69b). 25.The"OralandWrittenTorahs"(Torahsheb'alpehandtorahshebikhtav),thefullcompendiumofJewishlawandloreincludingtheBible,Talmud,Midrash, etc. 26.ArthurJeffery,TheForeignVocabularyoftheQur'an*(Baroda:OrientalInstitute,1938),9596,buthenotesthatHirschfeldconsiderstheQur'anic*Tawra* toincludetheOralLawaswellaswrittenScripture. 27.Thisunderstandingisindeedmathematicallymoreplausiblethantherabbinicone,forwhichHaranwouldhavehadtoconceivehisfirstchildatagesixaccording tothebiblicalchronology(Cf.BereshitRabbah45:1). 28.Theyprovidelittleadditionalinformation. 29.Q.6:75ff.,37:83ff.,etc. 30.Q.11:69ff.,15:51ff.,51:24ff. 31.Q.2:125ff.,22:26ff.,etc.

Chapter4
1.'Abdallah*or'AbdalRahman*Abu*HurayraalDawsi*alYamani*(d.58/678),acompanionoftheProphetandnotedforthegreatnumberoftraditionsgiven inhisname,thoughhebecameaMuslimonlyfouryearsbeforethedeathofMuhammad*.HeisregardedwithgreatrespectamongMuslimtraditionists,butthe authenticityofhistraditionsisregardedwithscepticismbymodemcriticalscholarship(J.RobsoninEI21:129Cf.AlDhahabi*,Tadhkiratalhuffaz*1:3235). SixteenofthetwentyeightTyranttraditionsareattributedtoAbu*Hurayra.Numericalrelationshipssuchasthiswillhenceforthbeinsertedinthebodyofthe textinparentheses(16/28). 2.IbnSa'd,4950IbnHanbal*,2:403alBukhari*,3:23032,4:36869alTabari*,History,26869IbnKathir*,History,21415,21516,21617.Theeight otherreportsattributedtoAbu*Hurayraarenotfullnarratives. 3."ANDHESAID:'IAMSICK!'" 4."NO!THEBIGGESTONEDIDIT!"BoththisandthepreviouscaseconcernAbraham'sattempttoprovetohispeoplethatbeliefinidolsisspurious.Inthefullernarrative exegesisofthismotif,itisexplainedthatthesetwoliesweredone"onbehalfofGod"i.e.,forthecauseofmonotheism.Notetheadmissionofsinfulnessonthepartof Abrahaminlightofthedoctrineoftheinfallibilityofprophetsdiscussedinthepreviouschapter.

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5.Abraham'sthirdliehasnoQur'anic*prooftextandistakenentirelyfromthetraditionliterature.Sevenoftheeight"Abu*Hurayra"traditionsincludethismotif (7/8). 6.Blanklinesappearingintheparadigmaticsketchesdenoteamotifnotfoundintheversionathand,butappearingmanotherversion.Thereaderwillnotethatmotif numbers2and4,whichdonotappearhere,arefoundinVersion2(pp.3334below). 7.IbnKathir*(History,218)definesthisas"whatisthereport?". 8.ThepreIslamicLakhmidkingswereknownastheBanu*ma*'alsama*'orthe"peopleofthewaterofheaven,"perhapsbecauseoftheallegedpurityornobility oftheirdescent(thewateroftheZamzamwellinMeccaisalsooccasionallyreferredtoas"waterofheaven").ThetermisalsousedasanameforArabsingeneral, andAbu*Hurayraisreferringheretothisusage. 9.Thisistherecurringwife/sisterlegendfoundinGenesis12:102020:118and26:616.SeeJohnVanSeters,AbrahaminHistoryandTradition(NewHaven: YaleUniversityPress,1975),16791RobertPolzin,"'TheAncestressofIsraelinDanger'inDanger,"Semeia3(1975),8197DavidPetersen,"AThriceTold Tale:Genre,Theme,andMotif,"BiblicalResearch18(1973),3043. 10.Ginzberg,Legends1:22125,25861,and5:22022,24344. 11.ThePalestinianTargumandBereshitRabbah(BR)includemotifsthatarewoventogetherinlaterMidrashtoformafullnarrativeaccount(seeBR40:5,41:2, 45:1TargumJonathan[TJ1]onGenesis12:11and16:1,PREChpt.25[61a62a]andSeferHaYashar,412).BRisgenerallyassumedtohavebeencompiledin theearlyfifthcenturyC.E.orearlier(EJ7:399400HermannStrack,IntroductiontotheTalmudandMidrash[Philadelphia:JewishPublicationSociety,1931] 218).ThePalestinianTargums(TJ1andTJ2)arehomileticalrenderingsoftheBibletextinAramaic.Thereisstillagreatdealofcontroversyregardingtheirdating, butacknowledgingsomelaterinsertions,virtuallyallscholarsinthefielddatethemasbeingearlierthanthelatesixthcenturyanddefinitelypreIslamic.P.Kahle considersmuchofthePalestinianTargumtobepreChristian(TheCairoGeniza[London,1947&repr.Oxford,1959]).Forafulldiscussionofthedatingofthe PalestinianTargums,seeAnthonyD.York,"TheDatingofTargumicLiterature,"inJournalfortheStudyofJudaism5(1974),4962andMartinMcNamara,The NewTestamentandthePalestinianTargumtothePentateuch.(Rome:BiblicalInstitute,1978),pp.566. 12.Notethequr'anic*parallelinSura*9:11:"[THEYARE]YOURBROTHERSINRELIGION"(faikhwanukum*fialdin*). 13.ReneDagom,LaGested'Isma!d'apresl'onomastiqueetlatraditionarabes(Paris:Champion,1981),andseep.179note1above. 14.History,26970andCommentary,23:71. 15.p.101. 16.IbnSa'd1:489alTha'labi*7980.

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17.Tabari*,History,2678. 18.AlKisa'i*142. 19.IbnKathir*,History,217f. 20.AlQummi*1:3323IbnalAthir*100101Mujir*alDin*34. 21.P.32. 22.Seep.190note7above. 23.1:332f. 24.AlsoSeferHaYashar,24,Tanhuma*(Buber)Lekhlekha8(336),etc. 25.BiblicalGerarisawadiabout12milesnorthwestofBeersheba,locatedinaPhilistineareathatcamewithintheterritoryofthetribeofJudah. 26.Saduq*.KingZadoqdoesnotappearinthePentateuch.ThekingofGerarinGenesis1:18isAbimelekh.ButseeIISamuel15:27,whereZadoqisthepriest underKingDavidandiswhencethetermSadducees(Tzeduqim)isderived.InIChronicles18:16,ZadoqandAbimelekharenotedtogetheraspriestsundertherule ofKingDavid.AlikelycausefortheconfusionbetweenZadokandAbimelekhisthenarrativeinGenesis14:18wherekingMelkiZedeqbringsAbrahamgifts.Al Kisa'i's*introductionofKingZadok,wakana*biha*malikyuqalu*lahusaduq*,isalikelymisunderstandingoftheHebrewnameMelkizedeq,wheretheHebrew meaning,"MyKingisRighteousness(orKingofRighteousness),"wastakenintoArabicsimplyas"KingSaduq*." 27.Theeditornotesonp.32thatthreemanuscriptshaveSaduq*.Theorthographicerrorofconfusingaqaf*withafa*'iscommon. 28.BothwereJewishconvertstoIslamandwereaccusedoftakingtoofreelyfromtheIsraeliteTales.SeeI.Wolfensohn,Ka'balAhbar*andseineStellungin HaditundinderislamischenLegendenliteratur(Frankfurta/Mthesis)Gelnhausen,1933andR.G.Khoury,Wahbb.Munabbih(Wiesbaden,1972),especially 203317. 29.Thismayprovidesomeexplanationforthepopularityoftherenditionattributedtohim. 30.Itisquitepossiblethatitdidnot,consideringthemassivenumberoftraditionsattributedtohim.ManyareconsideredspuriousbyscholarsofHadith*.Butevenif Abu*HurayrawasnotthesourceoftheIslamicversionwehavebeforeus,theversionisindeedasingleandcoherentrenditionthatappearsandreappearsinthe sourcesforcenturies.Forourpurposes,itmakeslittledifferencewhetherornotwecanprovethatheistheearliestIslamicsource. 31.HeisknowntohavehadextensiveknowledgeoftheTorah(Abbott2:9). 32.ReneDagorn,LaGested'Ismal(Paris,1981)Ch.1andthroughout,butespeciallyp.377,stronglysuggeststhatthegenealogicalconnectionbetweenIshmael andtheNorthernArabsdidnotexistbeforethebeginningofIslam.

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33.ThetwocommentsattributedtoAbu*Hurayraframethelegendanddonotalteritsbasiccontent. 34.T.Glick,IslamicandChristianSpainintheEarlyMiddleAges(Princeton,1979),p.285. 35.AtleastoneChristianSyriacrenditionisattributedtoEphremandmoremayexistaswell(Ginzberg5:221n.74). 36.Q.3:67. 37.TheoriginofHagar.

Chapter5
1.MidrashRabbahmeforashperushmada'ihadash*...me'etMosheAryeMirkin(TelAviv:Yavneh,1980),2:162163. 2.WiththeexceptionofsomeShi'iteworkswhichassignaspecialsignificancetothebirthofallprophets.Ishmael,inthiscase,doesnotappeartobesingledout. 3.SeeChapter4. 4.Withvirtuallynoexception,theIslamichistoriesandfolkliteraturecollectionsincludenobiblicalmaterialbetweentheTyrantstory(Genesis12:1020)andthestory ofSarahgivingHagartoAbraham(Genesis16:1ff).AlYa'qubi*refersbrieflytothebattlebetweenthekingsofGenesis14(pp.2223),andsomeaccountsmention simplythatLotsettledinadifferentplacethanAbraham,butnodetailsaregivenregardingeitherofthesenarratives.Thereis,ofcourse,nologicalreasonforArabor IslamictalestoincludetheenigmaticchapterofGenesis15.TheIslamicsequencethereforeplacesthestoryofHagarandIshmaelimmediatelyaftertheTyrantstory. 5.Chapter3above. 6.ThisisthebrieftraditiongivenbyalTabari*inhisHistory(p.270)ontheauthorityofIbnIsIshaq*andgivenbyalTha'labi*(p.80)withoutarecordof authentication.AslightlydifferentrenditionisgivenbyIbnalAthir*(p.102).Thetranslatedtextsareprovidedbelow. 7.Pp.489. 8.'anghayriwahidin*minahlial'ilm. 9.TheHebrewnameisYishma''el. 10.Andofcourse,thebiblicalstoryof12:1020doesnotevenmentionHagar,letaloneimplythatshewasgiventoSarahasamaidservantbyPharaoh.Thiselement onlyappearsintheexegeticalaccounts. 11.Pp.323.

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12.TheeditorofoureditionofalMa'arif*providesvariantreadingsfrommanuscriptsba',ta'*,andlam*thathave''wewillbecomestrengthened"ratherthan "consoled." 13.Pp.223. 14.CompareGenesis15:23. 15.CompareGenesis15:5. 16.CompareGenesis16:10. 17.SeeRashionGenesis15:5,butalsoIbnEzraandNachmanides,whoraisethequestionastohowspecificthetextisregardingwhichsonisintended. 18.History,p.270. 19.1:57. 20.AlTha'labi*p.80. 21.ReferencesinShi'itesourcestoalSadiq*referinvariablytoAbu*'Abdallah*Ja'faralSadiq*(d.765C.E.),thesixthImamreveredbyShi'iteIslam(Haim Schwarzbaum,BiblicalandExtraBiblicalLegendsinIslamicFolkLiterature[WalldorfHessen:VerlagfurOrientkundeDr.H.Vorndran,1982],25). 22.1:469. 23.P.142. 24.Nur*nabiyyina*muhammad*.ThisismostlikelyareferencetotheShi'iteconceptofthenur*muhammadiyya*,apropheticspiritualessencethatwaspassed fromgenerationtogenerationuntilitreachedMuhammad*and,byimplication,continuedtobepasseddowntotheShi'iteImams.SeeUriRubin,"Prophetsand ProgenitorsintheEarlyShi'aTradition",61,inJerusalemStudiesinArabicandIslamvol.1(1979)Jerusalem.ThisisalsoreminiscentoftheJewishconceptofthe ruah*haqodesh("holyspirit",nottobeconfusedwiththedifferentChristianconceptofthesamename),aGodgivenspiritofprophecy.Thisdivinelygivenquality couldbepassedontoadisciple.Joshua,forexample,receivesitfromMoses(Tanbuma,Ve'ethanan6[pp.858859],thoughtheactistherereferredtoas masorothokhmahor"thepassingonofwisdom"). 25.InoppositiontotheaccountofGenesis17:1921,nocovenantisspecificallymentionedbyalKisa'i*.ThesinglingoutofMuhammad*asthesealoftheprophets representsatypeofcovenantalpromise,whichisextendedfurtherinShi'ismtoapplytocertainmembersofhisfamilythroughthepersonof'Ali*andhisdescendants. 26.P.102.ThisisthethirdrenditionofthesamebasictraditionfirstpresentedbyalTabari*ontheauthorityofIbnIshaq*.

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27.Aspecialstatusgiventothe"PeopleofScripture"thatwouldguaranteecertainreligiousandpersonalrightssolongastheyrecognizethehegemonyofIslam throughspecificpracticesandapolltax.Anumberofworkshavebeenwrittenonthetreatmentofthe"protectedminorities"underIslam,someofthemcontroversial. ThemostrecentincludeNormanStillman,TheJewsofArabLandsPhiladelphia:JewishPublicationSociety,1979)BernardLewis,TheJewsofIslam (Princeton:PrincetonUniversity,1984)andBatYe'or,TheDhimmi(Rutherford,NJ:FairleighDickinsonUniversity,1985). 28.History,220f. 29.IbnKathir*interjectshisowncommentsintothetraditionhequotesontheauthorityofthePeopleoftheBook.IbnKathir's*commentsareinbrackets. 30.Bilad*almaqdis. 31.Cf.Genesis16:3. 32.Ama(Lane,Lexicon1:103,Penrice,ADictionaryandGlossaryoftheKor'an[London:Curzon,1970],10).SeeGenesis21:10,whereHagarisreferredto asamah.Genesis16:2isthebiblicalparallelofthisnarrativesection.OtherrenditionsdescribeHagarasajanya*,thecommonArabictermforhandmaidorslave girl. 33.ThisistheonlyrenditionwelocatedthatascribesanyblametoHagarforSarah'silltreatmentofher.(Cf.Genesis16:4). 34.Cf.Genesis16:6. 35.Yaduhu'alalkulliwayadulkullibihi,lit:"hishandover(or,against)everyoneandthehandofeveryoneagainsthim",aprophecythataptlydescribesthe futureIslamichegemonyovermostoftheworldinAbbasidtimes.ComparewiththeHebrewofGenesis16:12:yadobakolv'yadkolbo. 36.Thislineactuallyconsistsofthebeginningoftheexegesisonthepreviouslineofprophecy,ofwhichmorefollowsinthenextparagraph. 37.CompareGenesis16:16,17:24butCf.alsoGenesis21:5. 38.I.e.,youroriginalrequestforasoundprogeny. 39.NotethecleardifferencefromthebiblicalintentofdesignatingthegenealogicallinethroughSarah.Here,God'sgreatblessingiscarriedthroughIshmaeltothe Arabpeople. 40.AsinGenesis15:12ff. 41.Umma. 42.QurayshweretheleadingtribeofMeccaatthetimeofMuhammad*.Muhammad*camefromalesserclanfromwithinthattribe.TheQurayshwere Muhammad's*mainopponentsuntilhissuccessfultakeoverofthecityofMeccainA.H.8(630C.E.).

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43.Akhrajahu*fi'lsahihayni*.ThisreferstoalBukhari*(d.256/86970)andMuslim(d.261/8745),eachofwhomwroteaseparateworkentitledalJami'* alsahih*.BothareconsideredthecollectionsofPropheticTraditionofhighestauthorityinIslam. 44.ThesefirstfourarethefirstfourCaliphs,oftenreferredtoasthe"RightlyGuided." 45.TheUmayyadcaliph,whoruledfrom717720andisknownbyWesternersas'UmarII.Hewasconsideredapiouscaliphand,assuch,anexceptiontowhat hasbeentraditionallyconsideredthedebaucherousruleoftheUmayyaddynasty. 46.Adynastyofcaliphsthatruledfrom132/750to656/1258,takingitsnamefromitsancestor,al'Abbas*b.'AbdalMuttalib*b.Hashim*,theuncleofthe prophetMuhammad*. 47.Literally,"therenegades"or"dissenters",aSunnitermreferringinthiscontexttothe"TwelverShi'ites''whofollowalineoftwelveMasters(Imams*)whowere directdescendantsof'Ali*,thefourthcaliph.Accordingtotradition,thelastofthetwelvedisappearedin264/878intheundergroundcisternofthegreatmosqueat Samarra*withoutoffspring,becomingthereforethe"hidden"orawaitedImam*whowillreturnandredeemthepeople. 48.Mu'awiya*b.Abi*Sufyan*,whocontestedthecaliphalauthorityofthefourthcaliph,'Ali*,withanarmyofSyrians.Mu'awiya's*Syriansmet'Ali's*Iraqiarmy ontheplainofSiffinin657.Althoughnearthepointofvictoryinbattle,'Ali*agreedtoarbitration,whichresultedinthelossofthecaliphatetoMu'awiya*,thefirst ruleroftheUmayyaddynasticcaliphateinDamascus. 49.Theremainingsupportersof'Ali*. 50.Especiallyverses1521. 51.Theeditorofthe1982Beiruteditionincludestheinsertioninthesameparagraphastheprophecy,justaswehavereproducedhere,butseparatesallofIbn Kathir's*commentsbyincludingtheminseparateparagraphs,markedherewithbrackets. 52.MostoftheothersourcesrefertotwelvebiologicalsonsofIshmaelinparallelwithGenesis25:12ff.SomeoftheArabicnamesofIshmael'ssonsarethosegiven inGenesis25:lffasthenamesofAbraham'ssonsfromhisunionwithQetura.SeeIbnSa'd51andnoteIbnSa'd'straditionontheauthorityofthefatherofHisham*b. Muhammad*b.alSa'ib*:"IshmaeldidnotspeakArabic,forhewouldnotthinktobecontrarytohisfather(whospokeHebrew).Thefirstofhissonstospeak ArabicweretheBanu*Ri'labt.Yashjubb.Ya'rubb.Luzan*b.Jurhumb.'Amir*b.Saba'*b.Yaqtan*b.'Abir*b.Shalikh*b.Arfakhshadb.Sam*b.Nuh*. Ishmaelisnowherementionedinthegenealogy,thoughhemayhavebeenassumedthroughtheJurhum(seechapter9below).OnIshmael'ssons,seealAzraqi*71ff, alTabari*,History,351ff.,alTha'labi*100,alKisa'i*144,etc.

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53.ThisisnottosaythattheQur'an*doesnotconsiderIshmaelaprophet.HecertainlyfitstheroleofprophetinversessuchasQur'an*3:84,4:163,6:87,21:86, and38:49,whichconnectIshmaeldirectlytorevelation,thoughonlyverse19:54explicitlynamesIshmaelasamessenger(rasul*)andaprophet(nabi*).Despite thesereferences,theQur'an*containsnoallusionstoanyprophecyregardingthebirthofIshmaelorhisoffspringaswefindintheBible,eventhoughitdoesregarding Isaac,whoistwicereferredtoinprophecy:Q.11:71,whichparallelsthestoryoftheangels'visitinGenesis18:10ff,andQ.37:112. 54.WilliamMillward,"AlYa'qubi's*sourcesandthequestionofShi'apartiality",inAbrNahrain12(19712),4774. 55.AlKisa'i*doesnotprovidearecordofauthenticationbutreferstoKa'balAhbar*atthebeginningofhissectiononAbraham'semigration.Ka'bisnot consideredanauthoritativetransmitter,thoughheapparentlywasconsideredsointheearliestperiodofIslam(Abbott2:89Ayoub,TheQur'an*andits Interpreters,3031).Heisknownforhisextensiveknowledgeanduseofbiblicaltraditions.IbnKathir's*relianceonthePeopleoftheBookforthetraditionhecites similarlydisqualifiesit,evenaccordingtohisownopinion(Commentary4:17),fromgenerallybeingconsideredsound. 56.Newby,"Isra'iliyat*",68889. 57.MostexegetesunderstandthisversetobeacalltoridthepaganKa'baofitsidols. 58.OnthevariousWesternandIslamicviewsontheidentityofthisqur'anic*prophet,seeG.Vajda'sarticle,"Idris*"inEI2:3:10301. 59.LikeIdris*,Dhu*alKiflisanenigmaticpersonalitytoMuslimsaswellasWesternscholars.SeeVajda'sarticle"Dhu*'lKifl"inEI2:2:242. 60.Seebelow,pp.7275. 61.TheIslamiclegendsneverthelesscontainsomeJewishmaterial,aswillbedemonstratedbelow.Interestinglyenough,somematerialseenasuncomplimentaryina JewishcontextisactuallytakenaspositiveintheArabworldview.SchussmanhaspointedouthowIshmael'sbiblicaltraitsofbeingahunter(Genesis21:20)andan aggressivefighter(Genesis16:12)areseenbyrabbinicJudaismasnegativequalities,whileArabcultureviewsthemasbeinghonorableandprestigious("Abraham's visitstoIshmaelTheJewishOriginandOrientation,"Tarbiz49(1980),336.TherabbinicviewofIshmaelitesisclearlyportrayedinthedescriptionofthecreationof allthenationsoftheworldinMidrashEstherRabbah1:17:Oftenportionsofstupidityintheworld,nineweregiventotheIshmaelitesandonetotherestofthe world.Inthesamemanner,nineportionsofrobustnesswereallotedtotheIshmaelitesandonetotherestoftheworld.Comparewiththeirviewthatnineportionsof verminweregiventothePersians(andonetotherestoftheworld,etc.)nineportionsofwitchcrafttotheEgyptians,nineportionsofbeautytoMedia,nineof couragetoJudea,nineofwisdomtotheLandofIsrael,nineofTorahtotheLandofIsrael,andnineofhypocrisytoJerusalem(basedonJeremia23:15).

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62.ThiswouldlendevidencetotheviewthatIshmaelwasaminorcharacterinpreIslamicArabiaandthathisconnectionwithArabgenealogyoccurredafter Muhammad*(Dagom,377ff.). 63.Commentary16:95. 64.2:51. 65.Isma'il*b.Hisqil*. 66.Seechapters14and16belowforthestoryoftheSacrificeandtheclaimthatitwasIshmaelwhowastheintendedvictim. 67.16:45f. 68.Presumablyratherthandoanevilacthimself. 69.'Ali*b.Abi*Talib's*son,whoaccordingtoShi'iteIslam,diedamartyr'sdeathatthehandsof'Umarb.Sa'db.Abi*Waqqas*andhistroopsatKarbala'*,just northofKufa*intoday'sIraq.ThisoccurredonthetenthdayofthemonthofMuharram*,whichiscommemoratedtothisdayasanimportantholidayinShi'iteIslam. WehavenotsucceededinidentifyingahistoricalIshmaelb.Ezekiel. 70.Commentary3:125. 71.ThisisnottosaythatotherprophetsreferredtointheQur'an*havewelldevelopedcharacters.Mostaresimplyreferredtoasifthelistenerwasalreadyfamiliar withtheiridentities.Some,suchasDhu*alQamayn,Dhu*alKifl,andIdris*,whoarenotdearlyidentifiedwithbiblicalcharacters,arequiteenigmatic.

Chapter6
1.IbnSa'd467alTabari*History,271alTha'labi*8081IbnalAthir*102andMujir*alDin*356. 2.Ibid. 3.Ilya*,fromtheHadrianicname,AeliaCapitolina. 4.ThismotifisreminiscentofIsaac'sconflictwithAbimelekhinGenesis26:1217.Infact,thebiblicalchronologyofGenesis26isparalleltoasectionoftheIslamic SyrianPrologue:thetyrantstoryofGenesis26(incontrasttothetyrantstoriesofGenesis12or21)isfollowedbyaBeershebastory.Noticethestrikinglyclose parallelbetweentheBeershebarenditionsofGenesis21:2234and26:2636.Inboth,AbimelekhandPhicol,hiscaptain,cometoAbrahamorIsaacandstatethat sinceGodisdeaflythespecialbenefactoroftheHebrew,theywanttoformapactandelicitanoathfortheirownsafety.Inbothrendtions,theoathisassociatedwith awellofwater.BothstoriesalsoprovideanetymologyforthenameBeershebabasedontheword,"oath"=shb'inHebrew.

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5.Mujir*alDin*,p.35.AsimilarsequenceisgivenbyalQummi*(1:332)inadifferentcontext.WhenAbrahamtriestoemigratefromthelandofNimrod,heis detainedbyagentsoftheking.Hisflocksareconfiscatedonthegroundsthattheyweregainedwithinthedominionoftheking,sowerenotlegallyAbraham'stotake outwithhim.AjudgeorwisemannamedSadum*iscalledtomediateandisabouttodecideinfavorofthekingwhenAbrahamsays:"'Ifyoudonotjudgefairly,the lasthourwillhavecome!'Sadum*said:'Whatisfairly?'Heanswered:'Tellthemtoreturntome[theyearsof]mylifethatIhavepassedinthegainofwhatIownand Iwillgiveittothem.'SoSadum*said:'You[agentsoftheking]mustreturn[theyearsof]hislife.'Sotheyrefrainedfrom[taking]hispossessions." 6.ThenumbersevenhasspecialsignificanceforIslamaswellasJudaismandChristianity,andotherSemiticandnonSemiticpeoples.SeeWensinck,"Sab'"inEll 7:23EncyclopediaofReligion(Ed.MirceaEliade),11:1316. 7.Thisetymology,however,conflictswiththeetymologyforthenamegivenbytheBible,ofwhichmorebelow. 8.JosephusmentionsadifferentBeershebainGalilee(WarsBookIII,Ch.3#1[p.503inWhiston,William(translator),Josephus:CompleteWorks[Grand Rapids,Mich.:KregelPublications,1982]).Yaqut*liststwolegendsconnectedtoaplacecalledSaba'inPalestine,onebaseduponourlegendandaforeignstory whichneverthelessincludesthemotifofsheep(3:34)."Sevenwells"mayhavebeenarelativelycommonplacename. 9.ItisnotclearwhethertheversionsofGenesis21and26describeahistoricalpracticeaswell. 10.ThemotifofwaterinawellrisingforAbraham'sflockisfoundmBR54:5(onGenesis21:30):"Abraham'sshepherdswerequarrelingwithAbimelekh's shepherds.Abimelekh'sshepherdssaid:'Thewellisours!'Abraham'sshepherdssaidtothem:'Letthewellbelongtowhomever'sflocksthewaterwillrisetowhenit seesthem.'WhenthewatersawtheflocksofAbraham,itimmediatelyascended..."L.Ginzberghaspointedout(5:247note220)thatthemotifoftherisingwater occursmotherJewishlegendsaswell.SeeespeciallythelegendsconnectedtoMiriam'swellinGinzberg3:52fandnotes. 11.Genesis21:1:'alkenqara'lamaqomhahube'ershava'kishamnishb'ushneyhem,meaning"TheythereforecallthatplaceBe'erSheva'becausetherebothof themswore(toupholdthepact)." 12.Genesis26:3133:Vayashkimuvaboqervayishav'uishl'ahtv*...vayiqra'otahshiv'ah,alkenshemha'irbe'ersheva',meaning"Andtheyroseupearlyin themorningandmadeanoath(vayishav'ufromtherootshb')onetotheother...Andhecalledit(referringtoawellofwater)Shiv'ah:thereforethenameofthe cityisBe'erSheva'." 13.Thatis,bybindingoneselfoverseventhingsorthroughtheactofgivingsevenobjectsasatypeof"witness"oftheactofswearing.SeeFrancisBrown,etal.,A HebrewandEnglishLexiconoftheOldTestament(Oxford:Clarendon,1907),989

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SolomonMandelkern,VeterisTestamentiConcordantiae(QonqordantziaLaTanakh)(TelAviv:Schocken,1977,1144ErnestKlein,AComprehensive EtymologicalDictionaryofHebrewLanguage(NewYork:Macmillan,1987). 14.TheBenjaminiteSheva'benBikhriin2Samuel20:1,2,6,etc.,andSheva',oneofseven(!)Gaditeslistedin1Chron.4:13,areprobablyderivedalsofromthe meaning,"seven". 15.IfthecharacterswerearabizedasinthecaseofKingSaduq*forMelkizedeq(confusedwithAbimelekh)discussedinthepreviouschapter,wewouldexpectto findanArabicorarabizedname,whichisalsolacking. 16.Theyshareacommonrootformakingavow,butitistheunrelatedndr(Hebrew)/ndhr(Arabic). 17.Theprocess,then,resultedinareturntowhatispresumablytheearlieretymologyofthegenesis21version.ThiswouldhavebeenlesslikelyamongrabbinicJews thanamongheterodoxBibilicists.Theformerareassumedtohavehadaccesstoabiblicaltextvirtuallyidenticaltotoday'smasoreticversionandwouldthereforehave beenlesslikelytoallowthealternativeetymologytotaketheplaceofthe"official"biblicalone.NorwoulditbelikelyamongSyriacChristians,whowouldbefamiliar withtheidenticalmeaningofswearinganoathinHebrewandAramaic/Syriac.ItwouldalsohavebeenunlikelyforpaganArabstobeinterestedinretainingsucha foreigntraditionthathadlittletosaytothem.ThelegendperhapsevolvedinthehandsofheterodoxArabicspeakingBiblicistswhomaynothavebeenasfamiliarwith orascloselyboundtotherecensionsoftheHebrewBibleweknowtoday.

Chapter7
1.Thequr'anic*term,"PeopleofLot"(qawmlut*)isusedratherthanthebiblicalidiom"SodomandGemorah"torefertotheobjectofGod'sdestruction. 2.BothsectionscontinuewiththeangelsheadingofftodestroythepeopleofLotonaccountoftheirevilsins.AthirdQur'an*section(Sura*15:5159)treatsthe identicalepisode,thoughinalessdetailedmannerthanourtwosectionshere.Othersections(suchasSura*29:31)onlymakereferencetotheangels'visitwithout recountingit.Mostofthetraditionalexegesiscentersonthetwoqur'anic*referencesquotedhere. 3.RusulinQ.11:69andmursalun*inQ.51:31. 4.AlMu'tafikaoralmu'tafikat*:fromtheroot'fk,"theoverturnedcities"thatweredestroyedbyGodforthesinsoftheirinhabitants(Qur'an*9:70,53:53, 69:9).TheHebrewcognatehpkisusedinthesamewayinJonah3:4:"In40days,Ninvehwillbeoverturned"('odarba'imyomv'ninvehnehepakhet).The Qur'an*referstoLotandthedestructionofthesecitiesrelativelyfrequently,particularlyinthosesectionsgenerallydatedbyWesternscholarsasbelongingtothe secondandthirdMeccanperiods.Almu'tafikareferstothebiblicalcitiesSodomandGemorrah,neitherofwhichisnamedintheQur'an*.Cf.Genesis19:21,25.

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5.BecausethisepisodehaslittledirectbearingontheAbraham/Ishmaelstory,onlyasmallsampleofthemanytraditionsreferringtoitareincludedhere.Allaretaken fromthehistoriesandcollectionsofpopularliterature,whichtendtoprovidefulleraccounts. 6.alTabari*,History,2724,alMas'udi*57,alTha'labi*81,alYa'qubi*234,alKisa'i*145150. 7.P.81. 8.Abraham'semigrationisreferredtobrieflyinboththeBibleandtheQur'an*butdoesnothavethenarrativedetailoftheangels'visit.TheTyrantandBeersheba storiesdonotoccuratallintheQur'an*,whilenoneofthesectionsintheMeccanSequencecanbefoundintheBible. 9.Q.11:71. 10.Throughtheuseofastandardformulasuchaskama*qala*ta'ala*("asthemostHighsaid")orkama*qala*Allahu*'azzawajalla("asGodtheGreatand Exaltedsaid").AllQur'an*quotationsgivenbytheseandotherstandardformulasaretranslatedheresimplyas"astheQur'an*says"or''asiswritten." 11.SomehaveconsideredthistobeevidenceforalatedatefortheQur'an*.Ifversesnowknowntobequr'anic*arenotnotedassuchinthecommentaries,itis seenasanindicationthattheywerenotconsideredScriptureatthetimeofthecompilation(NormanCalder,"FromMidrashtoScripture:TheSacrificeofAbrahamin EarlyIslamicTradition",LeMuseon101[1988]375402). 12.Ratherthanthepresumablyavailablequr'anic*term,almu'tafika. 13.AlYa'qubi's*agesforAbrahamandSarahrepresentacommonmisreadingoftheBible.AccordingtoGenesis17:lf,Abrahamwas99whenGodtoldhimthathe wouldhaveasonthroughSarah.Inverse17whenAbrahamsays:"shallhewhois100yearsoldhaveachild?andshallSarah,whois90yearsold,givebirth?",heis speakingoftheageheandSarahwillbeoneyearhence.Genesis21:18confirmsthebirthofIsaaconeyearlaterandnotesthatAbrahamwas100yearsoldatthe time,makinghisage99atthetimeoftheangels'visit. 14.Pp.27273. 15.Kama*qala*Allahu*'azzaw'jalla. 16.Theeditor'snotementionstextualvariantshereashanid*andalihnad*. 17.Ahlual'ilm. 18.P.81. 19.AccordingtoJewishtraditionwhichfollowsthesimplechronologyoftheBibletext,Abrahamwasrecoveringfromhisowncircumcisionwhentheangelsvisited (Genesis17:2318:1).AccordingtoBT,BabaMetzi'a86b:"R.HamasonofR.Hanina*

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said:ItwasthethirddayfromAbraham'scircumcision,andtheHolyOne,blessedbeHe,cametoenquireafterAbraham'shealth.Hedrewthesunoutofits sheath[tocausegreatheatonearth]sothattherighteousman[Abraham]wouldnotbetroubledwithwayfarers.Abrahamsent[hisservant]Eliezerout[toseek travelers],buthefoundnone...."IntheTanbuma*versioninVayera3(p.74):"Whatis'intheheatoftheday'(Genesis18:1)?TheHolyOneBlessedbeHe madethatdayextremelyhotsothatnoonewouldcomebyAbrahamandhewouldnotbeupsetovernotbeingabletobehospitabletothem[becauseofhis circumcision]."(Mahukahom*hayore?Hirtiah*haQadoshBarukhHu'otohayomk'deisheloy'hu'ovrimv'shavimba'im,vayelekhAvraham vayitzta'erI'hakhnisamI'khalk'lam.). 20.AlTha'labi*81,alKisa'i*144.InalKisa'i's*rendition,guestsarewithheldfromhimforthreedaysratherthanthe15daysofalTabari*andalTha'labi*,a moredirectrelationshipwiththeBTtradition. 21.ItistruethataccordingtotheIslamicdoctrineof'isma*,GoddoesoccasionallyinterveneinordertoensurethatthebehaviorofHisprophetsisimpeccable.But evenso,Abrahamwasnowheretemptedinthisnarrativetobeinhospitable.TheparallelwiththeJewishlegendsuggestsafarmorelogicalderivationfromaBiblicist milieu. ThereasonforthecircumcisiondetaildroppingoutoftheIslamicversionispuzzling.ThestorymayhaveenteredIslamthroughaChristiansourcewhichwould havefoundthecircumcisionmotifirrelevantorperhapsevencontrarytoChristiandogma.IslamicsourcestendtoplaceAbraham'scircumcisionearlierinthe AbrahamcycleandrefertoitinsectionstreatinghisemigrationfromthelandofNimrod(SeeIbnSa'd47,IbnQutayba33,Mujir*alDin*1:47f,etc.).TheQur'an* itselfdoesnotrefertohiscircumcision. 22.History,2734. 23.'Abdallah*b.Ghafil*,afamouscompanionoftheProphetandreaderoftheQur'an*.Aqur'anic*readingisattributedtohimwhichissometimesatvariancewith theestablished'Uthmanicversion. 24.Twophrasesofpraiseandthankstraditionallyrecitedatthebeginningandendofthemeal. 25.Khalil*.ThisisAbraham'slaqaborhonorifictitleinArabictradition:AlKhalil*,thefriend(ofGod).Qur'an*4:125refersdirectlytoAbrahamastheFriendof God:GODTOOKABRAHAMFORAFRIEND.ButnotetheJewishsources:Isaiah41:8:"butyou,Israel,Myservant,Jacob,whomIhavechosen,SeedofAbrahamMyfriend (zera'avrahamohavi)...."BTMenahot53b:"RabbiIsaacsaid:AtthetimeofthedestructionoftheTemple,theHolyOneblessedbeHe,foundAbrahamstanding intheTemple.Hesaid:'WhatisMyfrienddoinginMyhouse(mahlididib'veyti...[Jer.11:15])...".EasternChristiantraditionalsohaslegendsaboutAbrahamthe FriendofGod.BarHebraeushas:"ItissaidthatGodsaidtoAbraham,'KnowestthouwhyIhavechosentheetobeMy'friend'?'AndAbrahamreplied,'TellmeO Lord.'AndtheLordmadeanswertohimsaying,'Itisbecausethouhastakenuponthyselftobeinjuredandnottodoinjurythereforelethimthatwouldincrease friendsdolikewise:"(E.A.W.Budge[transl.]

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OrientalWitandWisdom...CollectedbyMar...BarHebreaus[London:LuzacandCo.,1899],136).Seealsop.236note46below. 26.ThistraitofAbrahamisfoundrepeatedlyinearlyJewishTradition.InBR34:14and84:4(onGenesis12:5),AbrahamandSarahmakeconvertswhiletheyarein Haran(seeGinzbergLegends1:203and219foradditionalsources).Thehesitationoftheangelsinthequr'anic*renditionprobablyreflectedthe(rabbinic)viewthat angelsdonoteat.Theydidnotreachouttheirhandsforthefoodsimplybecause,aswasalreadyknown,angelsdonoteat.IntheQur'an*rendition,Abrahamdid notknowimmediatelythattheywereangelsandfearedthattheymighthaveulteriormotives.Theextraqur'anic*traditionabouttheblessingsisrepeatedinal Tha'labi*,p.81.compareBR48:14,whichexplainstheproblemoftheangelseatinginGen.18:8.TheTargum(TJ1)onGenesis18:8explainsthattheymadeasif theyatewithoutactuallyeating(v'dameyleyk'iluakhlin). 27.ThisisexplainedinthecommentaryYonatanonGenesis18:5:"themeaningofodu('givethanks')istheblessingafterthemeal"(v'oduperushbirkathamazon). Ginzberg(5:248n.224)pointsoutthecloserparallelinTanhuma,lekhlekha12(pp.623):"'...andAbrahamplantedatamarisktreeinBeersheba,andcalled thereonthenameoftheLord,theeverlastingGod'(Genesis21:33).Aftergiving[travelers]foodanddrink,theywouldblesshim.Hewouldsaytothem,'Youbless me?BlesstheMasterofthehousewhogivesallcreationfoodanddrinkandgivesthemlife!'Theywouldask:'WhereisHe?'andhewouldanswer:'Herulesin heavenandearth.Hecausesdeathandgiveslife,causeswoundsand[also]heals,heformstheembryointhewombofthemotherandcausesittoenterintotheairof thisworld.Hecausesplantsandtreestogrow.HebringsdowntoSheolandbringsup.'Whentheywouldhearthat,theywouldaskhowtoblessHimandshowtheir gratitude.Hewouldsaytothem:'Say:BlessedisGodforeverandever.BlessedisHewhogivesbreadandfoodtoallflesh!'Thuswouldheteachthemblessingsand righteousness."Note,however,thatthecollectionofmidrashimgenerallycalledTanhumaisassumednottohavebeenredactedinitspresentformatsearlierthan 800C.E.thoughmanyofthetraditionsincludedthereinareearlier. 28.P.81. 29.Byrecitingthe"Basmalla"beforeeating,and"alHamdu*lillahi*"afterwards(Cf.alTabari's*renditionabove). 30.Thisismeanttoexplaintheverse(11:71):ANDHISWIFEWASSTANDINGANDLAUGHED... 31.ComparewiththebiblicalexplanationgiveninGenesis21:37,whichiscloselyconnectedwiththepassageinGenesis18:1215.Notealsothattheimmediate reasonprovidedbytheBibleforSarah'sangeratHagaristhathersonIshmaelwaslaughing(m'tzaheq*,thesamerootmeaningasthenameYitzhaq*=Isaac), presumablyatSarahorIsaac. 32.ThisisthereasongivenhereforGod'scommandtoAbrahamtosacrificehisson.Oncehispublicoathwasmade,hewasobligatedtofulfillit.Seechapters13, 14,and16below.

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33.Asoddasthistraditionmayseematfirstsight,Sarah'ssuddenabilitytogivebirthinoldageisdemonstratedherebytheappearanceofhermenses. 34.AlSuddi's*commentaboutthemiracleofthedrystickisgiveninalTabari*Commentary12:75andelsewherethetraditionaboutSarahmenstruatingisfound inhisCommentary12:73andelsewhere.AlTabari*alsoincludestraditionsthatareommittedhere.Allarebriefandservetoexplainparticularaspectsofthe Qur'an*text. 35.Numbers17:23,whereAaron'sstaffsproutsflowersandalmondsasasignofhisdivinelysanctionedauthority(Cf.Genesis30:3743). 36.Withtheexceptionoftheproofofthesproutingtwig,whichmayrepresentaremnantofaBiblicistlegend. 37.Thatis,withoutarecordofauthentication. 38.Cf.Genesis21:6f. 39.Withthepossibleexceptionofthecommentthatrabbitslaughwhentheymenstruate,anobservationratherthananarrativetradition.

PartThreeIntroduction
1.Qur'an*5:23unambiguouslystatesthatMosesbroughthispeopletotheHolyLand(alard*almuqaddasa),butthetermisnotcommoninthesources.Syria(al sha'm*)isthetermmostcommontermtoidentifytheareainwhichJerusalemandthebiblicalsitesaresituated. 2.IslamdoesnotconsidertheIsraelitesareligiouscommunityuntiltheyreceivetheTorah.

Chapter8
1.Qur'an*2:125129,3:9697,14:37,22:26. 2.Diedm68/687inalTa'if*.Hisfullnameis'Abdullah*b.'Abbas*b.'AbdalMuttalib*,andhewascalled"albahr*"("TheSea")forthevastnumberoftraditions attributedtohim.BorninMeccabeforetheHegira,hewasonlyaboutthirteenwhenMuhammed*died.Ibn'Abbas*isconsideredanexcellentcommentatorandthe originatorofIslamicexegesis,havinglearnedmostofhisreportsfromCompanionsoftheProphet,thoughheissaidtohavecollectedtraditionsfromJewsand ChristiansandistheauthorityformanyBiblicisttraditions.Hehasalsobeenreferredtoas"therabbiofthecommunity"(hibr*alumma)and"theinterpreterofthe Qur'an*"(tarjuman*alQur'an).ThevalidityofmanyoftheattributionstoIbn'Abbas*maybequestionedsimplybecauseofthesheernumbertransmittedonhis authority.Someofhisdisciplesincludesuchimportanttransmittersas'Ikrima,Mujahid*,Sa'id*b.Jubayr,Qatada*,andalDahhak*.(Abbott2:9alDhahabi*, TadhkiratalHuffaz*[Hyderabad,1376/1956]:

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1:4041Newby,"Isra'iliyat*,"688f.I.Goldfeld,"TheTafsirof'Abdallah*b.'Abbas*"DerIslam58(1981),12535. 3.'Ali*b.Abi*Talib*(diedin40/660),cousinandsoninlawofMuhammad*.HewasoneofthefirsttobelieveinMuhammad's*prophecyandruledforawhileas thefourthcaliph.'Ali*isawellrespectedtransmitterofTradition.AccordingtoShi'iteIslam,hewasdeprivedofhisrightfulstatusascaliphbyMu'awiya*through arbitrationaftertheBattleofSiffin*in37/657(alDhahabi*1:1013L.VecciaVaglieri,"'Ali*b.Abi*Talib*"inEI2,1:3816. 4.Mujahid*b.JabralMakhzumi*,alsoknownasAbu*alHajjaj*,diedin104722inMecca.HewasagreatauthorityofQur'an*commentaryandrecitationand wasarespectedtransmitteroftradition,thoughhehasbeencriticizedfortakingtraditionsfromthePeopleoftheBook.Muchmaterialrelatedonhisauthorityhasa mythiccharacter.Hetransmittedmaterialfrom'Ali*,Ubayyb.Ka'b,'Abdallah*b.'Umar,andmanyothers,andwasastudentofIbn'Abbas*.AlTabari*citeshim liberally(Abbott2:97Ayoub29falDhahabi*1:923). 5.AlAzraqi*22f.,27980alBukhari*4:37275,37980alTabari*History27981,28283,Commentary13:229,23031IbnKathir*Commentary1:176, 177,History22324,22728. 6.IbnHanbal*1:253,34748. 7.IbnSa'd50IbnHanbal*1:360,5:121alAzraqi*22,279. 8.Albayt,referringtotheKa'ba. 9.ThefamouswellnexttotheKa'bainMecca. 10.Dawha.AlTabarsi*1:470andalKisa'i*142haveHagarhangingapieceofclothonthetreetoshadehersonandherselffromthesun.AlTabarsi's*tradition isgivenontheauthorityofalSadiq*,whilealKisa'i's*iswithoutarecordofauthentication.AlAzraqi*22fand27980(ontheauthorityofIbn'Abbas*)hasHagar hangthewaterskinonthetree.PreIslamicArabssometimeshunggarmentsorotherobjectsonsacredtreesasanofferingorsubstituteforsacrifice(Noeldeke ["ArabsAncient"]inEli1:666b). 11.AlocationjustoutsideofMecca. 12.AlSafa*andalMarwa,twohillsinMeccaclosetothelocationoftheKa'ba.PartofthePilgrimageritualinboththepreIslamicandIslamicHajj*istomove betweenthetwohillsseventimesatabriskwalkingpace.Thisactiscalledalsa'iorthe"running."Ontheearlysignificanceoftheselocationsandtherunningritual associatedwiththem,seeUriRubin,"TheKa'ba:Aspectsofitsritualfunctions...,"pp.122127. 13.BotharenamesusedtorefertotheProphet,Muhammad*. 14.ThisisnowconsideredthelegendaryoriginofthefamousZamzamwellnexttotheKa'ba.

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15.AllthreearenamesreferringtotheProphet. 16.MichaelAviYonah,EJ13:88. 17.TheHijaz*couldhavebeenassociatedamongArabianBiblicistsevenwiththe"DesertofBeersheba"ofGenesis21:14,thelocationtowhichIshmaelandHagar werefirstsent.AlthoughunderthecontrolofthetribeofJudahduringtheIsraelitemonarchy,theBeershebaareawasassociatedwithIdumaeafromthetimeofthe restorationofJudahinthefifthcenturyB.C.E.untilwellintotheRomanperiod.IdumaeawasethnicallyArab,aswasitssuccessorstateNabataea,whichincluded partoftheareaaroundBeershebaduringandafterthereignofHerod.TheentireareasouthofBeersheba,includingtheareaknownintheBibleasParan,was considered"Arabia"fromthesecondcenturyC.E.onwards.TheassociationofbothParanandBeershebawithArabiaandArabpeopleswouldbeanaturalfunction oftheJewishworldviewduringthecenturiesleadinguptothebeginningofIslam. 18.Kitab*Mu'jamalBuldan*,ed.Wuestenfeld(Leipzig,1868):3:834.IbnKathir*writes:"Abrahamwenttovisithissonandhisson'smotheratalltimesinthe landofFaran*....Itisreportedthathewouldridethereveryquicklyon(themagichorse)alburaq*,butGodknowsbest."(Commentary4:14).Wahbb. MunabbihoffersanetymologyforTalFaran*ontheoutskirtsofMeccainhisKitab*alTijan*(EKrenkow,"ThetwooldestbooksonArabicFolklore,"in IslamicCulture2(1928),207). 19.YalqutShim'oni,Genesis95(1:424)has:"Hetookaveil(radid)andtieditaroundherwaisttoshowthatshewasabondwoman. 20.WhileHagarisrebukedfordammingupthewellordrinkingfromit,noexplanationfortherebukeisprovidedintheIslamicsources.TheIslamicversionmayin factblameHagarfordrinkingfromthewellduringhermenses(orwhilestillinanimpurestatefromtherecentbirthofherstillsucklingbaby?).Thewordusedinsome oftherenditionsfordamminguptheflowofthewaterishadat*(alAzraqi*23,280alBukhari*4:374IbnKathir*Commentary1:176,History204.Mujir*al Din*useshatat*).Theverbhad*(ha'*/waw/dad*)canmeaneithertocollectwaterortomenstruate.Thismayhaveoriginatedfromaplayonwordsbetween herownflowandtheflowofthewell.WealreadyknowfromChapter6thatmenstruatingwomenareforbiddentodrink,orinsomecases,evenapproachmagic wells.MenstruatingwomenwerealsoforbiddeninpreIslamictimesfromapproachingidolsorholysites.ApreIslamicpoemreads:"Fullofawe,theydrawnotnigh untoit,ButstandafarofflikethemenstruatingwomenbeforeIsaf*'(NabihAminFaris,TheBookofIdols(Kitab*alAsnam*ofIbnalKalbi),25,27.Other restrictionsapplytomenstruatingwomentakingpartintheIslamicPilgrimageandparticipatinginotherreligiousacts.SomehavesuggestedalateZoroastrianinfluence (Morony,Iraq,44546). 21.Faris,TheBookofIdols,8TouficFahd,LePantheondel'Arabiecentrolelaveilledel'Hgire(Paris:PaulGeuthner,1968),1039. 22.WesterndescriptionsofZamzamtendtodescribeaweakandbrackishspring.Fromreportsofrecentpilgrims,however,itappearstobequiteabundantand

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finetoday.Infact,itisunlikelythatthe"magicwell"ofZamzamwouldhavebeenconsideredsohaditnotinancientdaysofferedanabundantsupplyofwaterin suchadesolateplaceasMecca. 23.Cf.Genesis21:14. 24.BT,Pesahim*54aandRashiibid.s.v.be'er,RashionBT,Shabbat35as.v.zehube'erahshelMiryam,YalqutSbim'oni95,etc.Themotifofobjects createdontheeveningofthefirstSabbathisapopularoneinJewishfolklore,andtheobjectsvaryfromrenditiontorendition.IntheMekhiltad'RabbiYishma'el,for example,thewellisnotincludedinthelist(HorowitzRabin,eds.Jerusalem,1970[vayassa'6(p.171)]. 25."Shewentandsattoonesideandtookonaforeignreligiousworship..."(PalestinianTargum[TJ1]onGenesis21:16Cf.PRE67b,Yalqut95,etc.).The approachofPREisprobablypolemical.VirtuallyallscholarsareinagreementthatTJ1predatesIslam,thoughitisalsoknownthatsomesectionswereclearly insertedafter,suchasthewellknownTJ1passageonGenesis21:21whereIshmael"...dwellsinthewildernessofParanandtakes'Adishatowife.Buthedivorced her,sohismothertookhimFatimaforawifeoutofthelandofEgypt."TheobviousconnectionwithMuhammad's*wife'A'ishah*anddaughterFatimah*clearlydate thisparticularpassageafter600C.E.). 26.GaudefroyDemombynes,LePlerinagelaMekke[Paris:PaulGeuthner,1923]),192234orG.E.VonGrunebaum,Muhammadan*Festivals[(New York:HenrySchuman,1951],2631). 27.Pp.223. 28.P.142. 29.Onthissupernaturallight,seepp.41,193note24. 30.1:103. 31.Pp.367. 32.History,27778. 33.ThisparallelsthecompleteSarah/HagarconflictportrayedinGenesis16:5ff.andGenesis21:9ff. 34."Shesaid:'Iwillcutoffhernose!Iwillcutoffherear!Thatwilldisfigureher!'Thenshesaid:'No,butIwillhumbleherthroughcircumcision!'[khfd*].Soshe didthat.Hagarthentooktheedgeofherdress(dhayl)towipeofftheblood.Thatiswhywomenarecircumcisedandtakeuptheendsoftheirdresses[tothisday]." 35.Pp.812. 36.Shewasobligatedbyhervow,butAbrahamsuggestedalessdrasticalternativetomutilation.Cf.Exodus21:5andDeuteronomy1.5:16whereslavesaremarked forlifebyhavingtheirearpierced.

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37.Seebelow. 38.Asma"il*="IhearGod". 39.GabrieliscreditedbymostsourceswithbeingtheangelthatbroughtforthZamzamtosaveHagarandIshmael. 40.AlTabari*,History,27576,276,Commentary1:54849,1:551IbnKathir*Commentary1:178.Acovariantofthisversionisrepeatedinthesources whendescribingAbraham'sjourneytoMeccatobuildtheKa'bawithIshmael(chapter11below). 41.AlTabari*,History,276,andCommentary1:5489. 42.Thesakina*isdefinedinalTabari*,History,276as"awindthathasatongueforspeakingwithhim."Manydescriptionsareprovidedinthesources(see chapter11below).Thenameisclearlyderivedfromtherabbinicconceptofthesbekhina,or"DivinePresence,"butitbecameconfusedwiththepureArabicroots kn,whichdenotesquietrestortranquility(compareQur'an*2:48withQ.9:26,9:4048:4,etc.).Theoriginalrabbinicnotiondroppedoutanditbecameatermfora benevolentsupernaturalbeing.Inalloursources,thesakina*actsaakindofdivinelycommissionedguideforAbraham(Cf.1.Goldziher,"LaNotionDeLaSakina ChezLesMohametans"inRevuedel'HistoiredesReligions,XXVII[1893],296308A.J.Wensinck,''TheIdeasoftheWesternSemitesConcerningtheNavelof theEarth,"inStudiesofA.J.Wensinck[NewYork,1978],6065). 43.TheeditorofalTabari's*Commentaryprovidesafootnotequotinganothersource:"ItshowedhimthesiteoftheHousejustasthespiderbuildsitshome,sohe dugunderneaththesakina*andrevealedthefoundationsoftheHouse.Hecouldnotmoveanyofthefoundationwithout30men."Accordingtothislegend,God broughtdowntheoriginalKa'bafromheavenandestablisheditforAdamasasolaceforhimbeingdeniedthepleasuresofhearingtheheavenlyangelspraiseGod. AdamwasthereforethefirsthumantocircumambulatetheKa'ba.InordertoprotectitfromtheFloodduringthedaysofNoah,however,Godraisedupallbutits foundationstoheaven.Thesakina*thereforeactuallyrevealedtoAbrahamtheancientfoundationswhichdatedfromtheepochofAdam(IbnSa'd38,41al Azraqi*612,28). 44.AlTabari*,History,2756,Commentary1:551,andIbnKathir*Commentary1:178. 45.Ghamama*.NotetheparallelwiththecloudthatguidedtheIsraelitesthroughtheirjourneysinthedesert(Ex.13:21,Nu.14:14).Acloserparallelisfoundin God'spracticeofdescendingovertheTabernacleinthedesertinacloud(Ex.16:10,34:5,Lev.16:2,Nu.11:25,Deut.31:15,etc.).InSyriacChristianwritings datingfromtheeighthcenturyC.E.,acloudfloatingoveraman'sheadsignifiedgreatness(Griffith,"TheProphetMuhammad*,HisScriptureandHisMessage AccordingtotheChristianApologies...",p.137).IntheArabicversionhere,however,thecloudisitsownstrangebeingandhaslargelypartedwayswithanybiblical role. 46.Cf.Ibn'Abbas*versionabove.

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47.UrsulaNowak,BeitrgezurTypologiedesarabischenVolksmrchens.FreiburgimBreisgau:AlbertLudwigsUniversittDoctoralDissertation,1969:pp. 21049. 48.AlAzraqi*21,alTabari*,History,2789,alTabari*,Commentary,1:548,andIbnKathir*,Commentary,1:179. 49.AlAzraqi*212. 50.AlTabarsi*1:470. 51.BasedonQ.22:26:WESHOWEDABRAHAMTHESITEOFTHEHOUSE(wa'idhbawwa'na*li'ibrahim*makan*albayt). 52.Thenarrativefragmentendshere.Buraq(alburaq*)isthesupernaturalsteeduponwhichsomeoftheearlyprophetsandMuhammad*rode.Muhammad*rode uponitduringhisfamous"NightJourney"(isra'*)fromMeccatoJerusalemandbackinonenight(thelegendisconnectedtoQur'an*17:1).Accordingtotradition, Buraqcouldgallopinonepaceasfarasitseyecouldsee,thuscoveringimmensedistances.TheearliestdatablementionofBuraqisbythepoet'Ajjaj*(d.97/715), whomentionsitinconnectionwithAbraham.ThemotifofthismagicsteedmayhaveoriginatedinpreIslamicArabia,thoughNoymentionsamagiccowthat"covers thedistancefromPalestinetoBabyloniainshorttime"(MotifIndex1:220). 53.NotinalSadiq*rendition. 54.NotinalSadiq*rendition. 55.NotinalSadiq*rendition. 56.ThismotifisfoundofteninChapter10below. 57.ItmayhavedevelopedfromastronglyequestrianculturesuchaspreIslamicArabia,whereswifthorseswereconsideredextemelyvaluableprizes. 58.Inadditiontothecompletenarrativeslistedabove,anumberofshortauthoritativecommentsmaybefoundinthesources.Thesetendtofunctionasglosses clarifyingparticularswithinthenarratives,suchashowoldIshmaelwaswhenhewastakentoMeccaorwhowastheagentthatmadethewaterflowforHagar,etc. 59.IncludingtheKa'ba,Zamzam,andKada*.

Chapter9
1.G.Rentz,"Djazirat*al'Arab",EI21:543546. 2.AlAzraqi*pp.4456Faris,BookofIdols,671Guillaume,Life,4548MontgomeryWatt,"Djurhum",EI22:6034.Cf.Dagorn,LaGeste,314ff. 3.AlAzraqi*24,280alBukhari*4:37577,38182alTabari*,History,281,283Commentary,13:230,231IbnKathir*,Commentary,1:176,177 History,22425.

Page209

4.AlTa'labi*823,alKisa'i*143,IbnalAthir*103. 5.Mujir*alDin*378. 6.AlTabari*Commentary13:232. 7.IbnQutayba34. 8.AlTabarsi*1:471. 9.'A'if.Therootalsomeans"toauger"andcarriesthemeaningofanomenorFortune,andatheophoricname'Abd'Awf("servantofthegod'Awf")isattestedin preIslamicArabia(Noeldeke,"Arabs[Ancient]''inHastings,ed.,EncyclopaediaofReligionandEthics,663a). 10.Chapter10below. 11.IbnQutayba,34alTha'labi*,83IbnalAthir*,144. 12.Cf.Genesis21:20. 13.Genesis21:21b:"andhismothergotawifeforhimfromthelandofEgypt"isproblematicandisnotinformedbytheJurhumsequence,whichcontradictsitin Motif#8. 14.P.34. 15.TheconnectionbetweenthesevensheepandthewaterofZamzamappearstobeareiterationofthemotiffoundintheBeershebalegend,whereAbrahamgives theinhabitantsofBeershebasevengoatstoensurethattheirwaterwillcontinuetoflow(seeChapter6). 16.1:471. 17.AdesertedareanearMeccaandthemostimportantsiteofthepreIslamicPilgrimage(seeChapter12below). 18.Ibid. 19.MuslimspartakingoftheIslamicpilgrimagetodayalsoreciteliturgicalresponseknownastalbiya,thoughdifferentfromthatquotedhere(seep.219note23 below). 20.AlAzraqi*,281282alTabari*,Commentary,13:233. 21.ReneDagorn,LaGeste,22,33,100f.,124,177,330f.,etc.MishalHayek,LeMystered'Ismael,82f.Itisclear,however,thatIshmael'sconnectionwiththe ArabpeoplesiswellattestedintheBibleandwouldhavebeenknowninearlyBiblicistcommunities(Cf.JamesMontgomery,ArabiaandtheBible.[1934reprint. NewYork,1969],45f.D.S.Margoliouth,TheRelationsbetweenArabsandIsraelitespriortotheRiseofIslam[London,1924],2855). 22.Seenote9above. 23.Seepage66above.

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Chapter10
1.ThesearetheJewishPREChapter30(68ab),SeferHaYasharVayera,557,YalqutShim'oni,Genesis95(Vayera)1:424425,etc.(seealsothePalestinian TargumonGenesis21:21).BernhardHeller("MuhammedanischesundAntimuhammedanischesindenPirkeRabbiEliezer,"MGWJ1925,4754)andJoseph Heinemann(AggadotVeToldoteihen[Jerusalem,1974]189ff.)considertheJewishversiontobearesponsetoIslam.AvivaSchussman("Abraham'sVisitsto IshmaelTheJewishOriginandOrientation"[Hebrew],Tarbiz49[1980],325345),however,suggeststhattheJewishlegendisearlierandservedanoriginally JewishroleofprovidingnarrativeexegesistoGenesis21:21.Asecondpurpose,sheclaims,wastoserveasaJewishapologeticforAbraham'sharshbehaviorin Genesis21:9ff.,thoughitlaterevolvedintoapolemicinresponsetoIslamaswell. 2.AlAzraqi*25alBukhari*4:3757,4:3812,alTabari*,History,28182,28385,Commentary,13:230,13:231alTabarsi*1:461IbnKathir*, Commentary,1:176,1:177(incompletenarrative),History,225. 3.AlYa'qubi*245,alMas'udi*2:1920alTha'labi*83,alKisa'i*144,IbnalAthir*104,andMujir*alDin*378. 4.AccordingtoalMas'udi's*rendition,whichparallelsJewishtellings,IshmaelisoutpasturingtheflocksorhuntingwithhismotherHagar.ThisistheonlyIslamic renditioninwhichHagarismentionedafterIshmaeltakeshisfirstwife,whoaccordingtoalMas'udi*isanAmalekite.WhenIshmaeldivorcesher,hemarriesa womanfromtheJurhumtribe,whichsettledinMeccaaftertheAmalekites. 5.AllarenamesforMuhammad*. 6.Thismotifistheonlysignificantvariantofasurprisinglyconsistentstoryamongallofitsrenditions.Inthreerenditions,Abrahamstandsonastoneblocktofacilitate thehairwashing,whileintwohestandsuponawaterjug.Infouroftheserenditions,Abraham'sfootprintremainsonthestoneorjug.Thissectionprovidesanorigin fortheMaqam*Ibrahim*,thoughitisdifferentfromthecommonexplanationforitsorigingivenlaterinthe"Ibn'Abbas*"legendaboutthebuildingoftheKa'ba(See p.212note8below).ThetraditionsspecificallynamingittheMaqam*Ibrahim*arealTabari*Commentary13:321,alMas'udi*2:21,alTabarsi*1:461,andal Tha'labi*83. 7.Asmthecaseofhismother,Hagar,Ishmael'swifemustbeexceptional. 8.Pp.5152. 9.Mudad*b.'Amru*isoftenlistedinIslamiclegendsastheleaderoftheJurhumwhotookcontroloftheKa'bainpreIslamictimes(alAzraqi*44ff.). 10.Pp.2425. 11.P.21. 12.P.144.

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13.Ibid.(ontheauthorityofalKalbi*). 14.2:19. 15.PRE68bandYalqut424. 16.P.20. 17.SeferHaYasharhasHagartakeawifeforIshmaelfromEgyptnamedMerivah.Merivahmeans"strife,"asinNumbers20:13.Comparethesenameswith 'Adisha(TJ1s.v.21:21),'Ayefa(PRE68a)or'Ayyisha(YalqutShim'oni94[1:424])andFatima,namesgivenintheJewishsources.TheIslamicinfluenceupon thesenameshasoftenbeennoted(Heller,49f.Ginzberg,5:247n.218PRE2,219n.2). 18.Thecollectionsofpopularliterature(Qisas*alAnbiya*')aremadeuplargelyofimaginativeanonymoustraditions.Itbecomesclearfromthemorefantastic renditionsfoundintheseworkswhytheyaresuspectamongtraditionalistsyetpopularamongthecommonfolk. 19.Aljanna(literally,"theGarden").AlMas'udi*(ibid.)mentionsadisputeamongtheauthoritiesaboutwhetherAbrahamrodeonBuraq,onasheass,oronother animals. 20.ItmayhavebeeninsertedtoanswerapossiblequestionabouthowIshmaelthehunter(Genesis21:20)couldliveintheSacredPrecinctofMeccawherethe takingofanylifeisforbidden. 21.AlBukhari*4:376IbnKathir*,Commentary,1:176,History,225(allontheauthorityofIbn'Abbas*). 22.Therenditionsvaryslightlyintheirwording(alAzraqi*25,alTabari*,History,284,Commentary,13:231,alTabarsi*,1:461[allonauthorityofIbn'Abbas*], alTha'labi*83[anonymous],IbnalAthir*104[anonymous]). 23.ThecontentofeitherofthesecouldreflectapreIslamicArabaswellasIslamicoutlook. 24.ThisisinoppositiontotheJewishexegeticalnarrativewhichservesasanapologeticforAbraham,agoodfatherdespitethefactthatheexpelledIshmael(with God'sindirectpermissionGenesis21:12). 25.PREchapter30(68ab),YalqutShim'oni,425,andelsewhere. 26.ButinSeferHaYashar,IshmaelgetshissecondwifefromthelandofCanaan(p.56). 27.ThisisSchussman'smajorargumentinfavorofthelegendoriginatinginaJewishratherthanIslamicenvironment(op.cit*.). 28.ThecontradictionisanticipatedintheJurhumstoryaswell,whereIshmael'smotherdiesbeforeorsoonafterhetakeshisfirstwife(p.73above).Shecannot thereforefulfillherbiblicalroleoftakingawifeforhimoutofthelandofEgypt.

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Chapter11
1.SeeChapter12below. 2.OnIbn'Abbas*and'Alib.Abi*Talib*,seepp.203note2and204note3above.Isma'il*b.'AbdalRahman*b.Abi*Karima*alHashimi*alSuddi*(d. 127/744)wasfromtheHijaz*andwasunderthepatronageofZaynabbt.Qaysb.MakhramafromthetribeofAbu*alMuttalib*b.'AbdalManaf*.Hewasa wellknownQur'an*commentatorandiscreditedwithaQur'an*commentarythatwaspurportedtohaveincludedlegendarytraditionmaterialaswellaslinguistic explanations.Thatworkisnotextant(alDawudi*1:110andAbbot2:95,99). 3.AlAzraqi*2526alBukhari*4:37778,381alTabari*,History,28586,Commentary1:550,55051,13:231IbnKathir*Commentary1:177,177,177 78,History22627,227. 4.AlAzraqi*26alTabarsi*1:469. 5.Mujir*alDin*389. 6.AlAzraqi*26:"Sa'id*said:Thenhesaid:'OIshmael,Godhascommandedsomethingofme.'Hesaid:'SoobeythecommandofyourLord!'Hesaid:'Youwill helpme?'Ishmaelanswered:'Iwillhelpyou!'Abrahamcontinued:'GodcommandedmetobuildHimaHousehere.'Andwiththat,Abrahamraisedupthefoundation oftheHouse." 7.Seepp.63,64,and204note10above. 8.InalAzraqi*,26,thecommentisanobviousinsert:"Ibn'Abbas*says:ItisnamedMaqam*Ibrahim*becauseofhisstandinguprightuponit(yaqulu*Ibn "Abbas*falidhalika*summiyamaqam*ibrahim*liqiyamihi*'alayhi)."InalBukhari*(4:381),AbrahamstandsuponthestoneoftheMaqam*(hajar*al maqam*).AlTabari*(Commentary,286)has:"...hestooduponastonewhichwastheMaqam*Ibrahim*."AccordingtoasecondtellingfoundinalAzraqi*, ''Whenthebuildingwasraisedup[Ishmael]broughttheMaqam*neartohim.HewouldstanduponitandbuildasIshmaelwouldmoveitaroundthesidesofthe House..."(p.31).Mujir*alDin*has:"Abrahamstooduponastonewhilehebuilt,andthatplaceistheMaqam*Ibrahim*"(p.39).Themotifofthestoneupon whichAbrahamstoodisincludedinallrenditionsattributedspecificallytoIbn'Abbas*,butmostdonotidentifyitspecificallyastheMaqam*Ibrahim*.Whetheror nottheconnectionwasalreadymadeinthemindsofthelistenerisdifficulttosayitcannotbedeterminedfromthislegendwhethertheassociationispreIslamic.For asynopsisofmostextanttraditionsontheMaqam*Ibrahim*,seeM.J.Kister,"Maqam*Ibrahim*:AStonewithanInscription,"inLeMuseon84(1971),47791 Cf.G.Hawting,"TheOriginsoftheMuslimSanctuaryatMecca,"inG.H.A.Juynboll(ed.),StudiesontheFirstCenturyofIslamicSociety(Carbondale,Ill: SouthernIllinoisUniversity,1982),4041. 9.Guillaume,Life,8485,andthe'Ali*andSuddi*versionsbelow,etc.

Page213

10.EstablishingGod'sHouseinMeccacontradictedlaterbiblicalbooks,whichsettheTempleinJerusalem,butnowhereinGenesisisthelatterconnectionexplicitly made. 11.Mostrenditionsplacethisconnectionintheordergivenintheparadigmaticversion.Some,however,placeitbeforemotif(5)(alAzraqi*26,alBukhari*4:381, alTabari*Commentary286,IbnKathir*Commentary1:177). 12.Cf.Hawting,"Origins,"2328.Despiteafewtenuousparallels,HawtingmakesastrongcaseforconnectingthepreIslamicMeccansanctuarytraditionwith BiblicalandpostbiblicalJewishlore. 13.AsopposedtotheversionattributedtoIbn'Abbas*,whichhadAbrahamjourneytoMeccatoestablishIshmaelthere. 14.AlAzraqi*289alTabari*,History,275,Commentary,1:555,ibid.,ibid.alTha'labi*878IbnKathir*,Commentary,1:178. 15.TheKa'ba. 16.ThequestionisbasedonQur'an*3:96f.:THEFIRSTHOUSEAPPOINTEDFORMANKINDWASTHATATBAKKA,FULLOFBLESSINGANDGUIDANCEFORALL.THEREARECLEARSIGNSINIT,
[AMONGTHEM]THEMAQAM* IBRAHIM*.WHOEVERENTERSITISSAFE

17.Ibid. 18.Onerenditionendshere. 19.Itisnotclearfromthenarrativewhetherhebroughtastoneornot. 20.(Alhajar*alaswad),astoneofprobablemeteoricoriginthathasbeenapartofthestructureoftheKa'baandassociatedwithitfromearliestArabmemory (GaudefroyDemombynes,41ff.Guillaume,847Wensinck,"Ka'ba"inEI24:317,321f. 21.AlTabari*,History,277. 22.Thepresenceofthesakina*againraisesthequestionofitsconnectionwiththerabbinicnotionoftheshekhina.Aswementionedabove,thenameisusedinpre Islamicrabbinicsources,buttheArabsakina*portrayedinoursourceshaslittleincommonwiththerabbinicmotif.Thefantasticandalmostdemonicdepictioninthe Arabicexegeticalsourcesisfardifferentfromtheportrayalofthe"DivinePresence"foundintherabbinicsources.Itisalsoatvariancewiththeuseoftheword sakina*intheQur'an*itself,whichmeans"quiet"or''tranquility"inmostplaces,buthasasimilarmeaningtotherabbinicshekhinainQur'an*2:248(Seep.207note 42above.) 23.AndQur'an*2:125.ThisinterpretationisgivenalsointhenameofMujahid*,andIbn'Abbas*isquotedasconsideringtheentirePilgrimagetheMaqam* Ibrahim*(alTabarsi*1:460,s.v.Qur'an*2:125). 24.ThistraditionwasexaminedbrieflyinChapter8above.

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25.AlTabari*Commentary1:551,History2756IbnKathir*Commentary1:178.IbnalAthir*credits'Ali*withfragmentaryrenditionsoftheMaqam* TraditionandtheCloudTradition(p.106),andalAzraqi*alsoreferstotheCloudTradition(p.27).IbnKathir*,whoreceivedhistraditionfromalTabari*, criticizesitsrecordofauthenticationandnotesthatitappearstocontradictQur'an*2:217andthosetraditionsstatingthatAbrahambuilttheKabaalongwithIshmael. HeresolvestheconflictbyassumingthatAbrahambuiltalowwallorenclosurewhenhefirstbroughtIshmaelandHagartoMeccaandcompletedthestructureafter Ishmaelhadgrownup.Thethreecompleterenditionsarevirtuallyidentical. 26.Seep.68above. 27.SeeExodus40:34,Numbers9:15ff,etc.InExodus24:16GodcallstoMosesfromthemidstofthecloud,andinDeuteronomy31:15Godappearsinapillarof cloudattheTentofMeeting.ThemostobvioussourcefortheArabtraditionistheBible,thoughthecloud(ghamama*)inourlegendisabeinginandofitselfmore alongthelinesofaJinni. 28.AlAzraqi*27,29alTabari*,Commentary,1:5489IbnKathir*,Commentary,1:178. 29.Akindofbirdofpreylargerthanasparrowanddarkincoloring,perhapsrelatedtothecrow,whichisnativetotheArabianNajd.Itissometimesregardedasan evilomen. 30.Itisnotclearfromthesourceswhothisisreferringto. 31.Onalhijr*,seeUriRubin,"TheKa'ba:AspectsofitsritualfunctionsandpositioninpreIslamicandearlyIslamictimes,"inJerusalemStudiesmArabicand Islam8(1986),97131. 32.AlAzraqi*27. 33.AlAzraqi*27. 34.Ibid.29. 35.Falidhalika*layatufu*bilbaytmalik*minbadhihi*almuluk*walaa'rabiyyunnafirun*iliaru'iyat'alayhialsakina*.Thistraditionequatesthe sakina*withtheArabicmeaningoftranquilityaswellasthemagicbeing.Inotherwords,becauseAbrahambuilttheKa'bawiththehelpofakindofpersonified tranquility,thebestpilgrimsalsocircleitinastateofpersonalreligiouscalm. 36.Qur'an*29:41,fromwhichthenameoftheSura*"TheSpider"(al'ankabut)comes,equatesthefeeblenessofpaganworshiptoaspider'sweb.Neitheral Tabari's*commentsandthetraditionshecites(Commentary20:152f.)norIbnKathir's(Commentary5:324f.)offersanyparticularinsightregardingthisproblem. Theremaybeaspecialconnectionbetweenthesakina*andtheBedouin,asubjectwhichis,unfortunately,beyondthescopeofthisstudy.

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37.AlTabari*,Commentary,1:550IbnKathir*,Commentary,1:17879,History,24546. 38.AlTabari*,History,276,Commentary,17:143. 39.AlTabarsi*4:97. 40.BasedonQ.2:125:...WEENJOINEDUPONABRAHAMANDISHMAELTOPURIFYMYHOUSEFORTHOSEWHOCIRCUMAMBULATEIT,ITSDEVOTEDINHABITANTS,ANDTHOSEWHOKNEELAND

PROSTRATETHEMSELVES[THEREIN]

41.Thatis,thefoundationsoftheKa'bathatGodestablishedinthedaysofAdam(seebelownote47,andp.220note29). 42.Thetwoincompleterenditionsendhere. 43.AplantfoundintheHijaz*withtotallywhiteflowersandfruit. 44.AlAzraqi*28definesthesakina*aswahiyyarih*khajuj*laha*ra's("itisagalewindwithahead").WefindthesamedefinitioninalTabari*,History,275, alTha'labi*87,IbnalAthir*106,etc.TheoldestArablegendsprobablydescribedamagicwindwhichlaterbecameassociatedwiththeconceptofthe shekhina/sakinaasthelatterbecameintegratedintoArabculture(Cf.themagicwindinWahb'sKitab*alTijan*,inKrenkow,8283. 45.TheyfirstestablishthefoundationswiththeirpickaxesandthenbuildenoughofthestructuretoreachtheheightoftheBlackStone. 46.Theemphasisonthecorner(rukn)andthefactthatIshmaelbringsastonethatisrejectedbyAbrahammayhavesignificance.DoesIshmael'sstonebecomethe Maqam*Ibrahim*,whichisotherwiseunaccountedforinthisversion?Ifso,thenthiswouldbeascompleteastheMaqam*Tradition,withexplanationsofthe sanctityoftheKa'baanditsmajorconstituentparts,theBlackStoneandtheMaqam*Ibrahim*.Mostlikely,Ishmael'srejectedstonewasnotoriginallyassociated withtheMaqam*Ibrahim*andfailedtoevolveintothatrolebythetimethisversionofthelegendwastranscribedandfixed.TheoriginalsignificanceofIshmael's failuretofindasuitablestonewaslostbutnonewsignificanceassignedtoit,yetitremainedinthesourcesbecauseithadbecomefixedinitswrittenform. 47.ManytraditionstreatthelegendofthedescentofAdamandtheoriginalKa'babeingestablishedonearthundertheveryspotofGod'seternalThrone.ThisKa'ba wastobecircumambulatedbyhumansinthesamewaythatGod'sThroneortheheavenlyKa'bawascircumambulatedbytheangels.TheearthlyKa'bawasraised uptoheavenduringtheNoahideFloodandbecametheBaytalma'mur*(seealAzraqi*120,IbnSa'd35ff,alTabari*,History,130ff.,alTha'labi*85ff.,etc). 48.SeeChapters1316below. 49.AlKisa'i*144f.

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50.IbnalAthir*106.Accordingtolegend,theoriginalKa'baestablishedforAdamandhisoffspringremaineduntilthedaysofthegreatFloodofNoah's generation.InordertoprotectthesacredKa'baandBlackStonefromdamage,theformerwasraisedtoheavenandthelatterwaskeptinavaultintheMeccan mountainknownasAbu*Qubays. 51.P.25.SeeChapter11below.AlYa'qubi*alsomentionsthatMr.Abu*QubayscontainedtheBlackStonewithoutspecifyingitsspecialroleofkeepingitsafe duringtheFlood. 52.Pp.3032. 53.ThetraditionalsiteofHagarandIshmael'sburialadjacenttotheKa'ba,andassociatedwithotherpreIslamicprophetsaswell(Rubin,"TheKa'ba:Aspectsofits ritualfunctions...",109111. 54.Adamalawwal. 55.Cf.Rubin,"TheKa'ba:"1067. 56.Ibid.118121. 57.1:161f. 58.1:471. 59.PerhapsassociatedwiththelocationofMoses'encounterwiththeBurningBush(alwadi*almuqaddastuwaninQur'an*20:12and79:16).AlTabarsi* definesthelocationofKada*asbeingahillindhu*alTuwwin,whichisjustoutsideofMecca(1:470). 60.AlAzraqi*27f. 61.Seepage91andnote64below. 62.Commentary1:179.HegivesasimilarthoughnotidenticalrenditioninhisHistory246.OnDhu*alQarnayn,seeMontgomeryWatt,"Iskandar"inEI24:127. 63.MostofthesearefoundinAlAzraqi*,27,32. 64.Ibid29.IbnKathir*,History,246.Thereligioussignificanceofmostofthesemountainsisclear:Mr.SinaiisassociatedwiththebiblicalrevelationtheMountof OliveswiththeascensionofJesusLebanonoccursinHebrewScripturesnolessthan65timesJudi*iswhereNoah'sarkcametorestaccordingtoIslamictradition Hira*'isthehillslightlynortheastofMeccawhereMuhammad*spentagreatdealoftimeinreligiousdevotionandwherehewassaidtohavebeenvisitedbyan angelThabir*isoppositeHira'*andassociatedwiththesacrificeofAbraham'sson. 65.AlTabari*,Commentary,1:550,55213:2312alTabarsi*1:469IbnKathir*,Commentary,1:175. 66.IbnKathir*,History,2412.

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67.Notetheterm"TheAncientHouse"albaytal'atiq*inQur'an*22:29and22:33.ThefirstreferenceappearsasastatementmadetoAbraham.Theexegetes basetheirreasoningonQur'an*22:26"thesiteoftheHouse"(makan*alBayt)whichassumesthatastructureoncehadstoodonthatsite(seeIbnKathir*,History, 2423forasummaryofthisview). 68.History2412,wherehequotesQur'an*22:26ff.,3:96ff.,and2:125ff. 69.History2423. 70.TheSuddi*versionalsomayhavebeguntodevelopacomprehensiveapproachsimilartothatoftheIbn'Abbas*AbrahamIshmaelcycle(notethethree traditionsprovidingatransitionfromSyriatoMeccaontheauthorityofalSuddi*foundinalTabari"s*History,274,27778,andinalTha'labi*8182.Thetwofull narrativesareoutlinedaboveinthischapter). 71.Ch.49#667(2:3901). 72.Ch.56#675(2:3945). 73.AlTabari*,History,258f. 74.Ibid.,264. 75.IbnSa'd46.ButtheemigrationisnotcompleteuntilhearrivesinMecca(IbnKathir*,History,213). 76.AndtheirrewardoftheslavegirlHagarwhowouldgivebirthtotheforefatheroftheNorthernArabsandtheQuraysh. 77.SeePartFour,TheSacrificebelow. 78.AllthelegendstakingplaceduringorafterAbraham'semigrationareprovidedinthechaptersabove. 79.AndinotherJewishsourcesaswell.ThetrialsofAbrahamoccurasearlyasJubilies(17:17)andarefoundinChristianSyriacliteratureaswell(SebastianBrock, "TwoSyriacVerseHomiliesontheBindingofIsaac,"inLeMuseon*99(1986),112. 80.Qur'an*22:27. 81.Someclaimthatthekalimat*arethecanonicallawsofIslamandthattherearethirtygroups.OthersassumethattheyaretenqualitiesorcharacteristicsofIslamic custom(hiyyakhisal'asharaminsunanalislam*).Stillothersconnectthemwithtenaspectsofbodilypurityorritualstationsofthepilgrimage. 82.AlTabari*,Commentary,1:523ff.,History,310ff.ThisrenditionisclosesttothatofPRE.

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Chapter12
1.SeealsoQur'an*2:158,189,1962023:959722:2733Muhammad*Labib*alBatanuni*,Alrihla*alhijaziya*,Cairo1329/1911:pp.150208 GaudefroyDemombynes,LePelerinagelaMekke,PaulGeuthner,Paris1923G.E.VonGrunebaum,Muhammadan*Festivals,HenrySchuman,NewYork 1951,1550.Thelesserpilgrimageor'umraislocalizedonlyaroundtheKa'bainMeccaandcantakeplaceatanytime. 2.PROCLAIMTHEPILGRIMAGEAMONGTHEPEOPLE. 3.AlTabari*,History,28687,287,Commentary17:144,ibid,ibid,17:145,ibidalTabarsi*4:97,ibidIbnKathir*,Commentary,1:184. 4.AlTabari*,History,287Commentary,17:144,17:145,ibid,ibid,IbnKathir*Commentary,1:1834. 5.EachisfoundmIbnKathir's*Commentary1:1834subverseQ2:128. 6.AlAzraqi*3334(Muhammad*b.Ishaq*)alYa'qubi*2526(anonymous)alTabari*,History,28788('Ubaydb.'UmayralLaythi*),289(theProphet) Commentary1:554(alSuddi*)alQummi*1:62(anonymous),2:83(anonymous),alTha'labi*88(anonymous)alTabarsi*1:4712(alSadiq*)alKisa'i*145 (anonymous)IbnalAthir*107(anonymous)IbnKathir*3:216(associatedwithIbn'Abbas*,Mujahid*,'Ikrima,Sa'id*b.Jubayr,andothers). 7.IbnSa'd1:48(thefatherofHisham*b.Muhammad*)alTabari*,Commentary,1:553(Qatada*),17:144(IbnJubayr),ibid.(Sa'id*b.Jubary),17:145 ('Ikrima)alTha'labi*89('Ubaydb.'Amir*)alTabarsi*1:474(Qatada*).Thislistofcommentsexcludesthoseconsistingofexegesisonindividualwordsof Qur'an*verses. 8.Therootmeaningofmansik(singularofmanasik*)originatedas"outpouring"(nsk).TheHebrewcognatensk,"topourout,"isusedintheIsraelitecultas nesekh,"drinkoffering"(Ex.29:40,30:9etc.),amongotherusages.TheSemiticrootisprobablyconnectedtothepouringofbloodontoaltars(Noeldeke,''Arabs [Ancient],"666).TheArabicmansikor"placeofthepouringout"latercametorefertoanyplaceofreligiousritual. 9.OnlyalTabarsi*(4:97)mentionsasecondopinion,thatthepersonspokentoistheProphetMuhammad*. 10.Athirdqur'anic*sectionisoccasionallyconnectedtothePilgrimagetraditions:THEFIRSTHOUSEAPPOINTEDFORTHEPEOPLEWASTHATATBAKKA,FULLOFBLESSINGAND
GUIDANCEFORALL.INITARECLEARSIGNS:[FOREXAMPLE]THEMAQAM*IBRA*HIM*WHOEVERENTERSITISSECURE.PILGRIMAGETOITISADUTYPEOPLEOWETOGODFORTHOSEWHOCANAFFORD THEJOURNEY.ASFORTHOSEWHODISBELIEVE,GODISNOTINNEEDOFANYONE.

(3:967).

11.FourontheauthorityofIbn'Abbas*,oneeachontheauthorityofIbnJubayrand'Ikrima,andonelackingarecordofauthentication.

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12.Oneontheauthorityof'Ali*,oneaccordingtoalSadiq*,oneattributedtoMujahid*,andoneanonymous. 13.OneontheauthorityofIbnIshaq*andtwoanonymous. 14.OneontheauthorityofalSuddi*andoneanonymous. 15.Attributedto'Ubaydb.'UmayralLaythi*. 16.'Ikrimab.'Abdallah*Abu*Abdallah*alBarbari*alHashimi*(d.105/723)wasaclient(mawla)ofIbn'Abbas*andoneofthemaintransmittersoftraditional interpretationoftheQur'an*amongtheSuccessors.HetransmittedtraditionsfromIbn'Abbas*,'A'isha*,Abu*Hurayra,andotherfamousCompanions.Hewas verywellrespectedintheearlyperiodofhadith*collection(alBukhari*,Muslim,Abu*Dawud*,andalNasa'i*includehistraditionsintheircollections)butwas laterconsideredsuspectbecauseofhisKharijiteviews.HeisgenerallycreditedwithbeingthefirsttowriteaworkofQur'an*commentaryofthegenre'ilmal wujuh*walnaza'ir*(alDawudi*1:389f.,Dhahabi*1:95,Abbott2:100). 17.'Ubaydb.'UmayralLaythi(d.74/693). 18.ThefourIbn'Abbas*traditionsherearegivenonlybyalTabari*inhistwoworks. 19.Wensinck,"Hadjdj,"EI23:31. 20.IftheMinorPilgrimage('umra)consistingoftheritesassociatedwiththeKa'bawasconnectedwiththeHajjbytheearlyMuslims,itmayhavebeeninfluencedby theirknowledgeofMuhammad's*specialregardforthe'umraritual.Muhammad*undertookthe'umraanumberoftimes,butcompletedtheIslamicHajjonlyonce attheveryendofhislife.RodinsonsuggeststhathishesitationwasaresultoftheobviouspaganassociationswiththeHajj*,whereasthe'umrawasassociatedmore closelytothesupremepreIslamicgod,Allah*(Rodinson,Mohammed[NewYork:RandomHouse,1974],2835).CombiningtheHajjwiththe'umramayhave beenanattempttoassociatetheentireritewithmonotheism. 21.AlTabari*,History,286,2867,287,Commentary,17:144,ibid.,ibid.,17:145,ibid.alTabarsi*4:97,ibid. 22.AlTabari*,History,287,Commentary,17:144,17:145,ibid.,ibid. 23.LabbaykaAllahumma*Labbayka!Thisphrase,meaningessentialy"IamreadyandatYourservice!"isrepeatedthroughouttheHajj*ritualfromthemomentof assumingthestateofconsecrationfortheritual(ihram*).ItisareligiousstatementofintentthatwascommonlyrecitedinthepreIslamicperiodatreligiousshrinesas well(A.S.Tritton,"NotesonReligioninEarlyArabia,"LeMuson#72(1959),19395Faris,TheBookofIdols:p.5andn.16M.J.Kister,"Labbayka, Allahumma*Labbayka...:OnaMonotheisticAspectofaJahiliyya*Practice,"JerusalemStudiesinArabicandIslam2(1980),3357"GaudefroyDemombynes, 169VonGrunebaum,28f.Wensinck,"Talbiya",EIl8:640.

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24.ThespacebetweentheKa'baandthesemicircularwall(alhatim*)runningoppositethenorthwestwalloftheKa'ba.Thespaceisalsocalledhijr*Isma'il* becauseofitsassociationwithhisburialplace.Becausethetextsareunvocalized,thewordcouldbealhajar*andsimplyrefertoastoneuponwhichAbraham stood.Thisrenderingwouldassociatethehajar*withtheMaqam*Ibrahim*,sincehajar*isoftenusedtodescribethestoneuponwhichAbrahamstoodwhen buildingtheKa'ba(seeChapter11). 25.Avarietyofmessagesareemployedinthetraditionsforhiscall.Themostcommonis,"OPeople,youareobligatedtomakethePilgrimagetotheAncient House!"Otherrenditionsinclude,"YourLordhastakenaHouseandcommandedyoutomakePilgrimagetoit!","OPeople,GodhascalledyoutothePilgrimage!", ''Opeople!AnsweryourLord!",etc. 26.ThisisthethirdexplanationfortheMaqam*Ibrahim*,mostclearlyrenderedinIbnKathir's*Commentary3:216:faqama*'alamaqamihi*:"Hestoodupon hismaqam*."Thefirstexplanationisthatthemaqam*isthestoneorwaterjuguponwhichAbrahamstoodwhenIshmael'ssecondwifewashedhishead(Ch.10). ThesecondisthatitwasthestoneuponwhichAbrahamstoodtoreachtheupperpartsofthewallsoftheKa'bawhenheandIshmaelbuiltit(Ch.11). 27.ThemorecompleterenditionsarefoundinalAzraqi*3334(IbnIshaq*)alQummi*2:83(anonymous)alTha'labi*88(anonymous)andIbnKathir* Commentary3:216(acompositerenditionattributedto"...Ibn'Abbas*,Mujahid*,'Ikrima,Sa'id*b.Jubayr,andothersofourancestors"). 28.ThepreIslamictalbiyavariedfromsacredsitetosacredsiteandwasnotidenticalwiththelitanyrecitedtoday.IbnalKalbi*reproducesapolytheistictalbiya: "HereIamOLord!HereIam!HereIam!HereIam!YouhavenoassociateexceptonewhoisYours.Youhavedominionoverhimandoverwhathe possesses"(labbaykaAllahumma*labbaykalabbaykalabbaykala*sharika*lakailiasharikun*huwalakatamlikubuwama*malaka.Faris,ibid.). 29.AbrahamisnotconsideredbyalltobethefirstpersonmakingthePilgrimage.AngelscircumambulatedtheKa'baevenbeforethecreationoftheworld,butAdam isconsideredbysometobethefirsthumantocircumambulateit:"Itissaidthatit[theKa'ba]wasthefirsthousebuiltbyAdamonearth.ItissaidthatwhenAdam wasbroughtdown[fromHeaven],theangelssaidtohim:'Circumambulatethishouse,forwehavecircumambulateditfortwothousandyearsbeforeyou:Before Adam,therewasahouseonitssitecalledalDurah*[anothernameforalBaytalMa'mur*].Itwasraiseduptothefourthheavenwheretheangelsofheaven circumambulatedit."(alZamakhshari*1:446,andseep.215note47above). 30.AlAzraqi*334(IbnIshaq*)alYa'qubi*(anonymous)alTabari*,History,2878('Ubaydb.'UmayralLaythi),289(theProphet),Commentary1:553 (Qatada*),1:554(alSuddi*)alQummi*1:62(anonymous)alTha'labi*88(anonymous)alTabarsi*1:4712(alSadiq*),1:474(Qatada*):alKisa'i*145 (anonymous)IbnalAthir*107(anonymous)IbnKathir*Commentary1:1834(Mujahid*),1:184(Ibn'Abbas*).

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31.MinorPilgrimageconsistsessentiallyofthecircumambulationsoftheKa'baandtheritualrunningbetweenSafa*andMarwa(alsa'i)andisperformed independentlyoftheHajj*(theGreatPilgrimage),thoughtheIslamicHajj*ritualnowalsoincludestheritualsofthe'umra.Traditionsreferringtothe'umramaybe foundinalAzraqi*3334(IbnIshaq*)alTabari*,Commentary,1:553(Qatada*)andalTabarsi*1:474(Qatada*),andrenditionsreferringtothesa'imaybe foundinIbnKathir*,Commentary,1:1834(Mujahid*)andibid.1:184(Ibn'Abbas*).OntheMinorPilgrimage,seeGaudefroyDemombynes,192204,Von Grunebaum,36.Onthesa'i,seeGaudefroyDemombynes,225234,VonGrunebaum,30,andCalder,"TheSa'yandtheJabin*:SomeNotesonQur'an*37:102 3,"JSS31(1986),1722. 32.PreIslamicaccountsdescribetheprocessionto'Arafat*from'Ukaz*orotherlocations. 33.ForthenamesandritualsassociatedwiththevariousstationsofthePilgrimage,seeGaudefroyDemombynes,VonGrunebaum,andEI2:"Hadjdj." 34.AftertheMinistation,thereissomeconfusionastotheorderofhisactivities. 35.Thewords'arafaand'arafat*areusedalmostinterchangeablywithinthesourcestorefertoaplainaboutsevenmilesinlengthandfourinbreadth,situated roughlythirteenmileseastofMecca.ItisthelocationwherethecentralceremoniesoftheHajj*takeplace.Noeldekesurmisesthat'Arafat*mayhaveoriginally referredtotheentirearea,whereasthesingular'Arafamayhaveoriginallyreferredtoaspecificlocationwithinit("Arabs[Ancient],"668a). 36.SometimesAbrahamthrowsthestoneswithGabriel'sinstruction.Thisisoneoftheexplanationsforthelapidationorrajm,the"stoning,"whichconsistsinthe PilgrimageritualofthrowingpebblesatthreepillarslocatedintheplainofMiniinaparticularorder. 37.Astandardliturgicalphrase. 38.ItisunclearwhetherthisishisfirstoralaterappearanceatMinia. 39.Rapidpacewalkingor"running"fromaritualstation. 40."Tocombine,"or"puttogether." 41.Varioustraditionsexplainthatthesearenamesforthesameplace. 42.AlYa'qubi*256only(seeChapter14below). 43.Halaqa*. 44.Rama*aljimar*("threwthepebbles")inalTabari*History288.ThereisnomentionoftheDevilduringtheselapidations. 45.ItisnotclearwhetherthisisindependentofthesecondvisittoMina*afterhisstayatalMuzdalifa/Jam'/alMash'ar.

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46.Seenote41above. 47.AlthoughthePilgrimagelegendsarefarmorecloselyconnectedwithpreIslamicArablegendsthanwithBiblicistmaterial,Abraham'sassociationwiththeultimate religiousriteofIslammayalsoreflectaJewishoutlook.RabbinictraditioncreditsAbrahamwithinstitutingthemorningprayer,themostsubstantialofdailyprayers (BT,Berakhot26b.Cf.SamuelRosenblatt,"RabbinicLegendsinHadith*,"MoslemWorld35[1945],245). 48.Thethreepillarsmaybecalled(1)alJamraal'Aqaba,JamratalAqaba,alJamraalKubra*,oralJamraalQuswa*(2)alJamraalWusta*oralJamraal Thaniya*(3)alJamraal'Ula*,alJamraalDunya*,oralJamraalSufla*.AllthreemaybereferredtocollectivelyasalMuhassab*. 49.AlTabari*,Commentary,1:553andalTabarsi*1:474. 50.AlQummi*1:62(anonymous)andalTabarsi*1:471f(alSadiq*). 51.ChartslistingtheHajj*requirementsaccordingtothefoursurvivingschoolsofIslamiclawmaybefoundinalBatanuni*,178,andinAhkam*alzaka*wal siyam*walhajj*'ala*madhhabalimam*abi*hanifa*alnu'man*(nd:nd),18687.AbrieferlistincludingtheImami*andZaydi*Shi'iteschoolscanbe foundinalSayyidSabiq*,Alhajj*wamanasikuh*(Cairo,1961). 52.UriRubinnotesthequarrelsbetweendifferentearlyIslamicfactions,eachclaimingthattheirspecificritewastheproperPilgrimage("TheGreatPilgrimageof Muhammad*:SomenotesonSura*IX,"inJournalofSemiticStudies27(1982),255. 53.WehavenotedthatAbrahamwasassociatedwithMeccainArabianBiblicistandnonBiblicistlore,buthewasnotseenasthequintessentialMeccanpilgrimuntil afterthefirstgenerationsofIslam. 54.ThechangefromthepreIslamicintercalatedlunarsolarcalendartothepurelylunarcalendarmayhavehadaprofoundeffectinerasingtheArabs'preIslamic associationswiththeHajj*.IfWellhauseniscorrectthatthepreIslamicHajj*occuredintheautumn,orHurgronjeandHoutsmaarecorrectintheirtheorythatitwas connectedtothetriumphoverthedyingsun,thentheoriginalsignificanceofmuchoftheritualprocesswouldbelostasthemonthoftheHajj*movedthroughoutthe yearcycle.OthershavepointedoutthattheslightalterationsoftheritualinMuhammad's*"FarewellPilgrimage"weredesignedtomakeworshipoftheoriginalpagan deitiesimpossible(Cf.Rubin,ibid.,24160). 55.HadMuhammad*performedtheHajj*forsomeyears,orhadaCompanionorSuccessorrecordedhisactionsinamorecompletemannerthantheyare recordedintheHadith*,wewouldundoubtedlyseegreaterconsistency(Cf.Rubin,ibid.,25455). 56.TheothertwoarefoundinalTabarsi*.

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57.AlDhahabi*,40f.alSawwaf*,139.GoldziherwasprobablythefirstWesternscholartodrawattentiontothepracticeofattributinglatetraditionstofamous earlytraditionists.BecauseofthelargenumberassumedevenbyIslamicsourcestobefalselyattributedtoIbn'Abbas*,Goldziherconsideredvirtuallyanytradition withIbn'Abbas*theultimatememberoftherecordofauthenticationtobespurious(Richtungen:p.74). 58.ThiswouldnothavebeenthecaseifhehadindeedproducedhisownCommentary(alDawudi*,239Smith,Islam,41.Cf.Abbott2:99,whodisagreeswith theviewthatIbn'Abbas*organizedhisowncommentsintoawrittencommentary). 59.Commentary1:18384. 60.Wensinck,"Hadjdj*,"EI23:31. 61.AlBukhari*,#780(2:453). 62.Bukhari,#793(2:459).

PartFourIntroduction
1.Qur'an*37:102111. 2.Westernscholarshavealsobeendividedoverwhomtheybelievewasintendedinthequr'anic*narrative.Geiger(pp.103ff.)wasconvincedthatitwasIshmael, whileBell("TheSacrificeofIshmael,"inTransactionsoftheGlasgowUniversityOrientalSociety#10)believedMuhammad*originallyintendedIsaac(Cf. Grunbaum,NeueBeitrgeZurSemitischenSagenkunde[Leiden,1893],113ff.Goldziher,Richtungen,7980andFirestone,"Abraham'sSonastheIntended Sacrifice(aldhabih*,Qur'an*37:99113):IssuesinQur'anic*Exegesis"(JSS34[1989],95131).

Chapter13
1.ThatAbrahamtellshissonhewillsacrificehimandthathissonwillinglyconsentsisnowherehintedintheBibletextbutparallelstheaccountoftheTargum(TJ2on Genesis22:8andTJ1andTJ2onGenesis22:10.Cf.RobertHayward,"ThePresentStateofResearchintotheTargumicAccountoftheSacrificeofIsaac,"Journal ofJewishStudies32[1981],127). 2.Thelastlinereferstotheassumptionfromthewordlinafsihthatallreaptherewardsorthepunishmentsfortheirowndeeds,understoodbywamin dhurriyyatihima*muhsinun*wazalimun*linafsihmubin*. 3.Cf.BR38:13BT,Pesahim*118a,SeferHaYasbar,Noah*.2930. 4.Mostexegetesunderstoodthewordkalimat*(literally"words")torefertootherthings(seep.217note81above).

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5.AlTabari*,History,260ff.,alTha'labi*77ff.,alKisa'i*138ff. 6.AlTabari*,History,309. 7.MishnahAvot5:3,Avotd'RabbiNatan33:2,PREChs.2631(pp.60b72a),andpp.9293above. 8.AlHasan*alBasri*(d.110/728),oneofthebestknownteachers,dogmatists,andpreachers,knownforhisgreatpiety. 9.AlTabarsi*1:453.AlHasan's*opinionisreferredtoalsobyIbnalAthir*(p.114). 10.Thefeminineform,dhabiha*regularlyreferstoavictimdestinedforsacrificeinfulfillmentofavow. 11.Qur'an*11:6974,51:2430,15:5159,etc.(seeabove,pp.57,202note32). 12.Commentary23:78. 13.Ibid.andalTha'labi*93. 14.History302. 15.Ibid.295. 16.AlTabari*referstoitinhisintroductiontothetraditionitself(seehisCommentary23:778andHistory301). 17.23:768. 18.P.111. 19.3:348. 20.Jephthah'sdaughterisanonlychildjustasIsaacisanonlychildintermsofcovenantgenealogy. 21.ApossiblyrelatedmotifmaybefoundinGenesis30:37ff.withJacob'sstreakedrodswhich,thoughnotthemselvesfertile,causeabundantfertilitywhenlooked upon. 22.Guillaume,Life,6668.ThelegendreflectsotherpreIslamicmotifssuchasthewaysinwhichHubalandothergodsoftheKa'bawereinvokedbypreIslamic Arabstoassistthemindecisionmakingthroughthecastingoflots. 23.M.J.Kister,"MeccaandTamim*(AspectsoftheirRelations),"JournaloftheEconomic*andSocialHistoryoftheOrient8(1965),152. 24.Q.37:8399. 25.SomeexegetesarguethatthisnotioniscontradictedbyQ.37:12occurringaftertheepisodeoftheSacrifice:ANDWEGAVEHIMTHEGOODNEWSOFISAACAPIOUSPROPHET (thetraditionalargumentssupportingeachbrotherastheintendedsacrificearegivenbelowinChapter16).

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26.Buttomyknowledge,neverconnectedwiththecharacterofAbrahamorIsaac. 27.Seebelow,pp.1441.51. 28.AlTabarsi*23:78mentionsthatitsrecordofauthenticationcanbefoundinthebooksofal'Ayashi*and'Ali*b.Ibrahim*. 29.AlTabari*,Commentary,23:82,History,2924,alTha'labi*945,IbnalAthir*10910,andIbnKathir*4:1,5.ThetworenditionsgivenbyalTabari*inhis twosourcesarevirtuallyidentical. 30.AslightlydifferentrenditioninalTha'labi*hasSatanreplytoAbraham'scommentthathewenttodoanerrandbysaying:"ByGod,IseethatSatancametoyou inyoursleepandcommandedyoutosacrificeyourownson!"ButAbrahamrecognizedhimas*Satanandsaid:"Away,Ocursedone!ItwasGod,andIwillobey Hiscommand!"AlTha'labi's*(pp.9495)renditionoftheKa'bversionisactuallyinfluencedbytheIbnIshaq*version(seebelow),asalTha'labi*pointsouthimself whenheprefacesthestorywith:"Abu*HurayrarelatedontheauthorityofKa'balAhbar*,andIbnIshaq*relatedontheauthorityofotherswhosaid:..." 31.AlTabari*,History,3034,inwhichIbnIshaq*relatesthetraditionontheauthorityofsomescholars,andIbnalAthir*1112.Athirdreferenceisfoundinal Tha'labi*945(seepreviousnote)andisessentiallytheKa'bversion,thoughitincludessomeminorinfluencefromtheIbnIshaq*versionaswell. 32.Sam'anwat'atan*. 33.AlQummi*2:225,alTabarsi*23:77. 34.Iblis*.Theoldmaninthepreceedingparagraphisnotnamedasthedevil. 35.InthefullrenditiongivenbyalTabarsi*below,Abrahamactuallybringstheknifedownontotheboy'sthroat,butGabrielturnstheknifeoverontoitsdullside. 36.E150. 37.ItisnotattributedtoanyoneearlierthanMuhammad*b.Ishaq*(d.150/767),acontroversialfigureassumedtohavebeenforcedtoleavehisbirthplaceof Medina,eitherbecauseofhisShi'iteleaningsorbecausehefreelytransmittedtraditionsthatwereopposedbyothers.Oneoftheobjectionsraisedwasthathewas toofreeintransmittingtraditionstreatingthemilitaryexpeditionsoftheProphetontheauthorityofsonsofJewishconvertstoIslamwhorememberedthestoryof Khaybar(Guillaume,Lifep.xiiifandJ.M.Jones,"IbnIshaq*,"EI23:81011). 38.UriRubin,"ProphetsandProgenitorsintheEarlyShi'aTradition,"JerusalemStudiesinArabicandIslam1(1979),Jerusalem:MagnesPress,51,55. 39.IfitisastandardShi'iteviewthattheintendedsacrificewasIsaac,thenIbnIshaq's*positionwouldlendcredencetotheviewthathewasnotaShi'ite.The opinion

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thattheintendedsacrificewasIsaacfitsintotheShi'iteconceptofthenur*Allah*("divinelight"),aspiritualpossessiongiventoeveryprophetandtoother carriersinthegenerationslackingprophets,passingultimatelytoMuhammad*fromAdamthroughtheJewishprophets,Jesus,Peter,andsoforth.Thisisnota genetictrait(asisthenur*Mubammad*)butratherawasiya*orbequestthatispasseddownthroughthegenerations.Itisthereforepossibleforthenur*Allah*to passfromAbrahamthroughIsaac,Jacob,etc.(andnotthroughthegeneticlineoftheArabsfromIshmael)andstillreachMuhammad(Rubin,ibid.,4165). 40.AsisGoldziher'sopinion(ibid.). 41.TanbumaVayera22(1:92),SeferHaYashar61,andMidrashVayosba'inEisenstein,OzarMidrasbim(NewYork,1915),147.TheSeferHaYashar renditionisclosesttotheIslamicrenditionsandparallelstheIbnIshaq*renditionclosely.TheTanhumaandMidrashVayosha'renditionsarealsoclosertotheIbn Ishaq*renditionthantheotherIslamicrenditions,thoughnotascloseasSeferHaYashar.Tanhumamayhavebeenredactedasearlyastheninthortenthcenturies (ontheproblemofTanhuma'soriginandsources,seeEJ15:794).MidrashVayosha'mayhavebeenredactedinthelateeleventhcenturyC.E.,thoughitsoriginis unknown.SeferHaYasharisassumedtohavebeenredactedalsointhelateeleventhcentury,perhapsinsouthernSpainunderMuslimhegemony(Strack,213,227, EJ16:1516fCf.PesiktaRabbati40[p.170b],whichisassumedtohavebeencomposedinthelateninthcentury). 42.56:4.Here,the"tempter"isSama'el,thenameofawickedangellateridentifiedinJewishtraditionasSatan.RashiidentifiesSamaelinBT,Sotah10basthe princeofEdom(sarshelEdom),connotinginrabbinictraditiontheevilassociatedwithEdom,Rome,andtheChurch. 43.Sanhedrin89b,butinthisversion,SatanconvincedGodtotestAbrahaminthefirstplace(Cf.BR55:4). 44.Guillaume,Life,6668. 45.Ibid.67. 46.ThefactthatsomeMuslimexegetestracetheoriginofthedevil(iblis*)toajinnipointstoaparallelpreIslamicassociationaswell.TheQur'an*alsoconsiders thedeviltobeajinniin18:50butanangelin2:34,andmaybepresentingbothBiblicistandnativeviewsinitstworepresentations.ItisquitepossiblethatJewishor ChristianconceptsofSatanbecamepartofthepreIslamicArabianreligiousworldview.PreIslamicjinnis,whileexhibitingbothgoodandeviltraits,appeartohave theabilitytoservethesamefunctionasSatanwithregardtoeviltemptationorinclination.SeeGordonNewby,TheMakingoftheLastProphet:AReconstruction oftheEarliestBiographyofMubammad*(Columbia,SouthCarolina:UniversityofSouthCarolina,1989)3435. 47.Tanhuma,Vayera22(p.91),PesiktaRabbati40(p.170ab). 48.SyriaisthelocationinmostrenditionsassumingIsaacastheintendedvictim.OnetraditionidentifiesthelocationasbeingtwomilesfromJerusalem(alTabari*,

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History,273,alTha'labi*78).ThosesupportingIshmaelconsiderthelocationtobeinthevicinityofMecca. 49.'AbdalMuttalib*andhissacrificialvow(Guillaume,Life,67). 50.Itmayhavebeencarriedoutoccasionally,butwasapparentlynotacustom,asthecondemningremarkof'AbdalMuttalib's*criticsattests.Mentionof Abraham'svowisalsogiveninsomeSyriacChristiansources,butthemeaningofthevowisnotspecified(Brock,72,109). 51.WiththepossibleexceptionofthelastlineofVersion3,whichreferstoSarah'sfearofbeingpunishedforexpellingHagarandIshmaelfromthehousehold. 52.IbnHanbal*1:3067alTabari*,Commentary,23:801,History,3067alTha'labi*95andIbnKathir*,Commentary,4:15.Asixthreferenceisgivenby alZamakhshari*(3:349)inverybriefform:"ItisrelatedthathethrewstonesatSatanwhenhetriedtotempthimfromsacrificinghisson." 53.OneofthreepillarsatwhichtheritualoftheLapidationtakesplaceduringthePilgrimage(seepp.98f,222note48above). 54.OnlyIbnHanbal*assumesitisIsaac.AlTha'labi's*renditionendsherewith:"ThenAbrahamproceededtofulfillthecommandofGod,andthatisthestoryof theSacrifice". 55.Thistraditionisprobablymadeupoftwoslightlydifferentcovariants,thoughthesmallnumberofrenditionsmakesitimpossibletoconfirm.One,whereSatan appearsonlyatthefirsttwoJamras,placesIshmaelintheroleoftheintendedsacrifice(alTabari*,Commentary,23:801,History,3067,IbnKathir*4:15.).The othereithernamestheintendedvictimasIsaacorremainssilentandhasSatanappearingtoAbrahamthreetimes(IbnHanbal*ibid.,alKisa'i*95).

Chapter14
1.AlTabari*,Commentary,23:78,History3023alTha'labi*21alTabarsi*23:7677,andMujir*alDin*40.AlTabari's*historyrenditionhasachainof authoritiesthatcontinuesbeyondalSuddi*toAbu*Malik*andAbu*Salih*+lbn'Abbas*andMurraalHamdani*+'Abdallah*andsomeCompanionsofthe Prophet. 2.Qurban*. 3.AlTha'labi's*andalTabarsi's*renditionsendhere. 4.Blanklinesrepresentmotifsnotfoundinthisversionbutincludedinotherversionsprovidedbelow. 5.Daraba*bihialajabinihl*wabazza*minqafahi*. 6.SeeN.Calder,"TheSa'yandtheJabin*:SomeNotesonQur'an*37:1023,"JSS31(1986),2226.

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7.Thismotifisexplainedinmoredetailinotherversions.Bylayinghissononhisforehead,Abrahamwouldnotbeabletoseehisface.Otherwise,lookingathisson's facemighthavecausedhimsuchsadnesshewouldbetemptedtodesistfromthesacrificialact. 8.Allahu*akbar. 9.AlTabari*,History,3045alTha'labi*934alTabarsi*23:78IbnalAthir*112. 10.AmountainoutsideofMecca. 11.Asisproperformostsacrifices. 12.Seenote7above. 13.AlTabarsi's*renditionendshere,thoughhementionsthatthestorycontinuesasotherversionsgivenpreviously. 14.AlZamakhshari*providesananonymoushybridrenditionofthesetwoversionsaswell(3:34950). 15.Seepp.108109above. 16.ThetearsofAbrahamandIsaac. 17.PRE31(p.70b)containsmotifs3,4,and5a.Tanhuma,Vayera22(1:934)includesmotifs3,4,5a,11,12PesiktaRabati40(p.171a)has5aMidrash Vayosha'1478containsmotifs5a,5b,5c,7,11SeferHayashar623hasmotifs3,4,5a,5e,7,11,12YalqutShim'oni,Vayera101(1:445451)contains5a, 5c,5e,7,11,12.5eisalsofoundinaSyriacversehomilyonthebindingofIsaac(Brock,125). 18.BereshitRabbah56:8andbothTJ1andTJ2onGenesis22:10. 19.Seep.208note52above. 20.Asidefromcamels,IslamicsacrificerequiresthattheanimalbelaidonitssidefacingMecca.Incontrast,Qur'an*37:103describeslayingAbraham'ssonontohis forehead.ComparewithN.Calder'sviewthatthewordjabin*referstoageographiclocation(ibid.). 21.AccordingtosomeJewishexegeticalrenditions,everythingabouttheSacrificewastobedoneaccordingtoJewishlaw(halakha).SeeRobertHayward,"The PresentStateofResearchintotheTargumicAccountoftheSacrificeofIsaac,"inJournalofJewishStudies32(1981),137. 22.ThisaspectwasprobablynotlostonJewishreaderseitherbutremainedasecondaryissue. Foreignoriginsofspecificmotifsinanyartform,whetheritbeliterature,music,orthevisualarts,donotinvalidatethenativeauthenticityofthatartformasitis createdanddevelopsinitsnativeenvironment.PlayingAmericanjazz,forexample,onaninstrumentoriginallydesignedforchambermusicdoesnotmakethemusic "European."

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23.AlYa'qubi*256(anonymous)alQummi*2:2245(ontheauthorityofAbu*'Abdallah*)alTabarsi*#1,23:77(anonymous),andalTabarsi*#2,23:789 (ontheauthorityofBarid*b.Mu'awiyaal'Ajali*). 24.ForexplanationsofthevariouscomponentsofthePilgrimagesequence,seeCh.12above. 25.Seepp.112113above. 26.Seepp.112113above. 27.B'mawsimmakka. 28.ThetenthofthemonthofDhu*alhijja*,whenitiscustomaryforthosemakingtheIslamicHajj*tosacrificeananimal. 29.Watsaddaqa*bilahmihi*'alaalmaskin*. 30.TheQummi*&:Tabarsi*#1renditions. 31.IbnHanbal*1:3067(Ibn'Abbas*+theProphet). 32.Commentary23:79andHistory309('Ikrima). 33.Cf.BR56:3. 34.Commentary23:80andHistory307. 35.P.78. 36.Baytalmaqdis. 37.Cf.TJ1onGenesis22:20Tanbuma,Vayera23(p.74)PRE32(p.72b73a)SeferHaYashar,Vayera(634).Allproviderenditionsofthesamemotifthat blamesSatanforSarah'sdeath,forSatancametoherandtoldherthatherhusbandhadcompletedthesacrifice.Whensheheardthenews,hersoullefther.Another versionhasSarahdiewhenshehearsthathersonwasalmostsacrificed(Cf.VayikraRabba20:2,KoheletRabbah9:7andPesiktaD'RavKahana[Solomon Buberedition,Lyck1860],26(AhareiMot)p.170b[allofwhicharenearlyidenticalwiththeYayikraRabbahrendition].AsimilarmotifisfoundinSyriacChristian sources(Brock,756,111,125). 38.Pp.15052. 39.AlKisa'i*usestheword,'asbura*,whichisthenameofthefastdayadoptedfromtheJewishYomKippurfast('asorad'tishriinAramaic)but subsequentlyabolishedinfavorofRamadanasarequiredtimeoffasting.AmongShi'ites,'ashura*isthecommemorationofthedayofHusayn's*martyrdomat Karbala.Anumberofmiraculousorsignificanteventsaresaidtohaveoccurredonthisday:Noah'sarkcametorestonMr.Judi*,anditissaidtobethebirthdayof Abraham,thepreIslamicArabprophetSalih*,Moses,andJesus. 40.ComparewithalKisa'i's*fantasticdescriptionofIshmael'sbirth(p.142).

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41.Cf.Genesis21:8. 42.Albaytalmuqaddas. 43.Iblis. 44.Cf.Genesis22:2. 45.Notethatthemiddlesentence,NOWSEE,WHATISYOURVIEW?ismissingfromtheverse. 46.ComparewithTanhuma,Vayera23(p.95),PesiktaRabbati40(p.171a)YalqutShim'oni101(pp.44849)andMidrashVayosha(p.148),whereGod tellsanangeltostopAbrahamfromcompletingthesacrifice.Abrahamwillnotbeswayedevenbyanangel,sinceGodHimselfgavetheoriginalcommand.Finally, GodmustcommandAbrahamtocease.TheJewishexegesisismeanttoexplaineithertherepetitionof''AbrahamAbraham!"inGenesis22:11,orthesecond revelationgiveninGod'snamemGenesis22:1516. 47.Onewouldassumethisreferstothefeastknownas'id*aladha*(the"SacrificialFeast")or'id*alkabir*("GreaterFestival").Itlaststhreedaysofthe Hajj*fromthetenthofDhu*alhijja*onward,alsoknownastheayyam*altashrik*.Yetthisvaguereferencetoafestivalistheonlyreferenceintheentire renditionthatmightbeconnectedtoMeccanorArabiangeography.CouldthefestivalreferredtoherebyKa'bbetheJewishNewYear(RoshHaShanah)festival? TheBindingofIsaacinJewishtraditioniscloselyconnectedwiththeritualandliturgyoftheJewishNewYearfestival,whereintheimportantzikhronot (remembrance)prayersoftheholidayincludeanappealtoGodtorememberthebindingofIsaacandtocountitasmeritoriousfortheJewishpeople.Theblowingof theram'shornonthatdayisconnectedwiththeramthatwassacrificedinplaceofIsaac(BT,RoshHaShahah16a),andtheentirebiblicalrenditionoftheSacrifice isreadsolemnlyinsynagoguesonthatholiday(BTMeggilah31a).SomeJewishtraditionsassumethatthebindingtookplaceonRoshHaShanah,andsomeconnect ittoPassover(Ginzberg5:252n.248). 48.SeeCh.15below. 49.CompareLev.10:2andthelegendsaboutthefirethatconsumedNadabandAbihu,thesonsofAaron(Ginzberg1:187and6:745note382). 50.'UmayyawasborninalTa'if*,situatedintheHijaz*southeastofMecca.ManyJewsaresaidtohavefledtherefromwarsinYemenbetweenJewsand Christiansduringthesecondhalfofthesixthcentury(H.Z.Hirshberg,"StoriesoftheTorahinAncientArabia"[Hebrew],inSinai18[1946],(p.92n.1). 51.History3089. 52.Fadanlakahali*. 53.Pp.234.AthirdrenditionisgivenbyHirschberg.Unfortunately,hedoesnotprovidetheArabic,butonlyaHebrewtranslation(ibid.,17175).

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54.Ifthepoemisauthentic,itwoulddemonstratethatatleastsomeearlysourcesconsideredtheintendedvictimtobeIshmael. 55.Wedonotreproducethesetechnicalcommentshere. 56.Fana*'. 57.Pp.34245.

Chapter15
1.Qur'an*37:107:wafadaynahu*bidbibhin*'azim*. 2.Genesis22:13. 3.Sometimestheramisdescribedasbeingdarkeyedandsaltandpepperincolor(amlah*). 4.Wa'il. 5.AlTabari*Commentary23:307. 6.Tha'labi*94.SeealsoIbnSa'd323,alTabari*,Commentary,23:86,andalTabarsi*23:76. 7.IbnSa'd323. 8.Aljanna,literally,"theGarden." 9.ButsomelaterJewishcommentatorsclaimthattheramcamebacktolifeagainafterbeingsacrificedandburnttoashes(Ginzberg5:252note#246). 10.SeferHaYasharVayera,63.PRECh.31(p.7lb)andCh.19(p.44a)hastheramcreatedattheeveningjustbeforethefirstSabbath(beynbashmashot),as doestheBabylonianTalmud(Pesahim*54a),whichistheearliestpreIslamicsourceforthismotif.Theram,likethewellmentionedwithregardtothelegendsabout theZamzamwell(pp.6566above),isincludedinalistoftenthingscreatedforspecificpurposesatthelastmomentofCreation.Theblastoftheram'shornatthe SinaiticRevelationwasblownonahornfromthisram,aswillbethefinalblastofthehornonthedayofredemption.ThetendonsofthatramwerethestringsforKing David'sharpanditsskinbecametheprophetElijah'sloincloth,etc.(PREibid.72a). 11.AlTabari*,Commentary,23:86,IbnKathir*,Commentary,4:16. 12.'Anyanhar*nafsahu. 13.Seepp.142143above.Themotifofredeemingalifefor100camelsisalsofoundinYemen,wherethekingsofYemenandHayrahaccepted100camelsas bloodmoneyforamurderedman(M.AjmalKhan,"Jahiliya*:Adescriptionofthestateandmodeofliving,"inStudiesinIslam3(1966):179.

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14.Commentary4:16. 15.AlAzraqi*32Ibn'Arabi*2:87. 16.TheQur'an*renditionsdonotmentionhowthecamelwasbroughtforth(7:73911:616826:14215927:4553.),buttheexegeticalliteraturecitesamiracle wherethecamelappearsoutofarockthathadsplitopen(alTabari*,History,245,alTha'labi*67,alKisa'i*116,andIbnKathir*,History,178). 17.A'yan,Commentary,23:87. 18.Wa'ilortays. 19.History2312:Thummaghalib*mahahunaminalatharma'khudh*minIsra'iliyyat*("NowthatconflictswiththeevidencetakenfromIsraeliteTales").He alsousestheargumenttodemonstratethatIbn'Abbas*couldnothavesaidthattheredemptiveanimalwasagoat.Inthesecases,IbnKathir*appearstogive credencetoIsraeliteTalesasakindofauthenticthoughnoncanonicauthorityregardingtraditions.Heisactuallyemployingakindofmodemscholarlymethodology withregardtothecontentoftheIsraelitetraditionsdespitethefactthathedeemsthemhopelesslyunsoundaccordingtothetraditionalIslamicmethodoloygcriticalof recordsofauthentication. 20.Seepp.142143below. 21.P.150(seepp.124125above). 22.SheepandgoatsandevenoccasionalcattleweresacrificedregularlyinpreIslamicArabia,andwereslaughteredmoreoftenthancamels.Thecamelisclearlythe mostlikelycontenderforbeinga"magnificentsacrifice"inthepreIslamiccontext.(Noeldeke,"Arabs[Ancient]"665). 23.Cf.alKisa'i*7273. 24.AlTabari*repeatstheexacttraditioninhistwomajorsources:Commentary23:87andHistory306.AlTabarsi*23:15,alZamakhshari*3:349. 25.HeisreferringtothelapidationritualoftheHajj*.ThelapidationwouldservetorecallIshmael'spastoraleffortstorecapturetheramthroughthecommon practicestillseenamongArabshepherdsandgoatherdsintheMiddleEasttoday.Theycanbeseenthrowingpebblesatleadanimalsorstrayinganimalsinorderto directthemontheircourse. 26.P.115above. 27.Seepp.9899above.AllthreetalesareclearlyrelatedinprovidingacontextforthelapidationritualoftheHajj*.ThetwoSatanlapidationsmusthaveoriginated fromthesametradition.BecauseonewasusedtostresstheritualoftheHajj*whiletheotherstressedthemeaningoftheSacrifice,theygrewapartandevenbecame physicallyseparatedintheircontextswithinthesourcesonebeingassociatedwithPilgrimagetraditionsandtheotherwiththeSacrifice.

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28.AlTabari*,Commentary,23:823(Ka'balAhbar*),History,294(Ka'btellsAbu*Hurayra)IbnalAthir*110(anonymous)andIbnKathir*, Commentary,4:15(Ka'btellsAbu*Hurayra). 29.AlTha'labi*92andIbnKathir*4:16. 30.Ibid. 31.Seepp.138140. 32.Vayera'23(p.75). 33.ParallelstothislegendarefoundinotherJewishsourcesaswell.InthePalestinianTargum(TJ1andTJ2)onGenesis22:14andinPesiktaRabbati40(p.171b), AbrahampraystoGodtoforgivehisson'sdescendantsonlyonthebasisofhismeritfornotspeakingoutagainstGod'scommand,despiteitscontradictionofGod's earlierpromises.MeritfortheactisgenerallycreditedtoAbrahamaloneinJewishtradition.Inthetraditionalliturgyofthedailymorningservice,thefollowingprayer issaid:"Lordoftheworld,justasAbrahamourfatherwithheldhisowncompassioninordertodoYourwillwithaperfectheart,somayYourcompassion overpoweryourangertowardus..." 34.Shabbat89b. 35.HansJoachimSchoeps,"TheSacrificeofIsaacinPaul'sTheology",inJBL65(1946),38592. 36.IsraelLevi,"Lesacrificed'IsaacetlamortdeJesus*,"inREJ64(1912),161184,andGezaVermes,"RedemptionandGenesisXXII:TheBindingofIsaac andtheSacrificeofJesus,"inhisScriptureandTraditioninJudaism(chaptereight),Leiden:Brill,1973. 37.SeeTJ1on22:1,BR55:4,56:8,butalsoTanhuma,Vayera'18(p.88)and23(p.94),andthemanycitationsgivenbyLeviandVermes. 38.Thehonorificalahbar*isanarabizationoftheHebrew,haver*,whichwasatideofscholarshipbothamongPalestinianJewsoftheTannaiticperiodandlater amongBabylonianJewsaswell.Ka'bwasaJewish"learnedfellow"beforehisconversiontoIslamandwasundoubtedlyfamiliarwithagreatdealofJewishnarrative exegesis. 39.TheJewishversionwouldhaveIsaacatoneforthefuturesinsoftheJewishpeople.IntheChristianview,Jesus'atonementofficiallyimpactsuponallhumanity, thoughtheefficacyofthecrucifixionreallyaffectsonlythosewhobelieveinJesusasChrist.Likewise,theIslamicversionwouldallowsalvationonlyforbelievers.The themeofvicariousatonementexpressedbyeachreligioussystemaffectsonlythosewhoarealreadyadherentsofthereligioussystemforwhichthedogmahasbeen developed.WhetherJudaismorChristianityfirstdevelopedtheconceptofvicariousatonementwillrestonthedatingofthePalestinianTargum,whichcurrently appearstorepresenttheearliestsourcefortheconcept.

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Chapter16
1.IbnQutaybaisthefirsttolineupthesupportersofeachson(1:378).HeisfollowedbyalTabari*,alTha'labi*,alZamakhshari*,alTabarsi*,alKisa'i*,Ibnal Athir*,IbnKathir*,andMujir*alDin*. 2.Afullaccountingofthetraditionistssupportingeachcandidateisprovidedintheappendices. 3.P.25. 4.Commentary23:85f.,History299301. 5.23:85:wamalum*annahulainyas'alhudhalika*illa*fihalin*lainyakunlahufihiwaladminalsalihin*. 6.AlTabari*supportsthisviewinhisCommentary23:289bycitingsixreportsontheauthorityofQatada*>,alSuddi*,andIbn'Abbas*(fourrenditionsonIbn 'Abbas*'authority)claimingthattheintendedvictimwasindeedIsaac. 7.Pp.28990. 8.Ibid.,299300. 9.P.58. 10.P.354.Forthistraditionseepp.142143below. 11.AlTha'labi*p.91. 12.P.93. 13.3:351. 14.3:347. 15.AsinQ.37:101:SOWEGAVEHIMTHEGOODNEWSOFAPATIENTANDFORBEARINGSON(wabashamahu*bighulam*halim*). 16.Minalsabirin.*. 17.3:350. 18.Wasafahubilsabr*. 19.Kullunminalsabirin*.ThisquotationisactuallyamixingtogetheroftwoQur'an*verses:21:85:ISHMAEL.IDRIS.ANDDHUALKIFL,ALLOFTHEMPATIENTLYENDURING, and38:48:ANDREMEMBERISHMAEL,ELISHAANDDHU* ALKIFL.ALLOFTHEMOUTSTANDING(kullunminalakhyar*). 20.23:745. 21.Ahlalkitabayn*.

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22.23:75. 23.11011. 24.History234. 25.AlSuhayli*wouldthereforebreakuptheverseasfollows:Fabashshamaha*bi'shaq*.Waminwara'i*ishaq*ya'qub*. 26.Ibid. 27.Commentary4:14. 28.ThisreferstotheQ.37:101versejustgiven.ThefactthattheannouncementregardingIsaacin11:71isclosertothebeginningoftheQur'an*makesnodifference becauseofthelackofchronologicalorderingoftheQur'an*. 29.I.e.,IshmaelisstillAbraham'sson,eventhoughheislivinginMeccaratherthanwithAbraham'sfamilyinSyria. 30.Ta'wil*watahrif*. 31.Walaysadhalika*fikitabin*wala*sunna. 32.NotehereandinotherinstancesthatdespitethepublicdisregardforthetraditionsofthePeopleoftheBook,MuslimseveninIbnKathir's*dayfelttheneedto provideananswertotheclaimsoftheIsraeliteTales. 33.4:17. 34.Pp.23233. 35.Alnuskhaminalmu'arraba.DidIbnKathir*haveinhispossessionanArabicBibleinwhichitwaswrittenthatIsaacwasthefirstborn,orwasthisaBiblicist legend? 36.P.41. 37.AlTabari*,Commentary,23:83,History,295alTha'labi*91IbnKathir*,Commentary,4:17. 38.AlTabari*,History,295IbnKathir*,Commentary,4:17.TheserenditionsarecitedaftertheAbu*Maysararenditionsaregiveninfull,andtheirliterary content(matn)isnotprovided.Theysimplyhave:"Josephsaidthesamethingtotheking,"or"thesamethingwassaid." 39.ThekingisneverreferredtoasPharaoh(far'un*). 40.AlTabari*,Commentary,23:82('Abdallah*b.'Umayr),ibid.('Abdallah*b.'Ubaydb.'Umayr),History,294(thefatherof'Abdallah*b.'Ubaydb.'Umayr), ibid.(idem.)alTha'labi*91(thegreatgrandfatherof'UbaydAllah*b.'Ubaydb.'Umayr)IbnalAthir*110('Ubaydb.'Umayr)IbnKathir*4:17(thefatherof 'Abdallah*b.'Ubaydb.'Umayr).Ontheissueoffamilychainsinrecordsofauthentication,seeAbbott2:3639.

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41.AparallelcanbefoundinBT,Shabbat30a:"WhenIsraelsinnedinthewilderness,MosesstoodbeforetheHolyOneBlessedbeHeandgaveprayersand supplicationsbeforeHimbutwasnotanswered.Yetwhenhesaid:'RememberAbraham,Isaac,andJacobyourservants'(Exodus32:13),hewasanswered immediately."Cf.BT,Sanhedrin107a:"RayJudahsaidinthenameofRav:Oneshouldneverbringoneselftoatrial,forDavid,kingofIsraelbroughthimselftoa trialandfailed.Hesaid:'OLordoftheUniverse!Whydowesay'GodofAbraham,GodofIsaac,andGodofJacob'butnot'GodofDavid'?[God]replied:'They weretriedbyMe,butyouwerenot.'[David]said:'LordoftheUniverse,tryme,testme!',asitiswritten,'Examineme,OLord,andtestme'(Psalm26:1). 42.AlZamakhshari*3:350.Muhammad*b.Ka'balQurazi*isawellknowntraditionistoftheschoolofIbn'Abbas*,livedinthefirstIslamiccentury(d.735)and wasofJewishorigin(HelmutGatje,TheQur'an*anditsExegesis[Berkeley:U.ofCaliforniaPress,1976],33). 43.Mujtahidbani*Isra'il*. 44.AlTabari*,Commentary,23:81,History292alTha'labi*91IbnKathir*Commentary,4:17. 45.ThisisbasedupontherepeatingbiblicalmotifofGodrecognizingthethreepatriarchsAbraham,Isaac,andJacob(Ex.3:6,154:56:311Kings18:362Kings 13:33,etc.). 46.TheBibleisthelogicalsourcefortheArabichonorificforAbraham:alKhalil*,"thefriend(ofGod)."Clearparallelscanbefoundin2Chronicles20:7:"Oour God,YoudispossessedtheinhabitantsofthislandbeforeYourpeopleIsrael,andYougaveittothedescendantsofYourfriend(ohavkha)Abrahamforever."and Isaiah41:8:"Butyou,Israel,Myservant('avdi*),Jacob,whomIhavechosen(asherbabartikha*),SeedofAbrahamMyfriend(ohavi*)..."Isaacisnot mentioned.RabbinictraditiondoesnotrefertoIsaacwithaspecialhonorifictitle,thoughheisreferredtointheMidrashastheoneboundupforslaughter:"'Andthe twoofthemwalkedontogether'(Genesis22:6):onetobindandtheothertobebound(zehla'aqodv'zehle'aqed),onetoslaughterandtheothertobeslaughtered (zehlishhot*v'zehleshahet*)"(BR56:3).AJewishpoemfoundintheCairoGeniza,however,referstoAbrahamas"friend,''Isaacas"sacrifice,"andJacobas "prince"and"Israel"(Newby,History,56and139note33.Seealsop.201note25above. 47.AlTabari*,Commentary,23:84('Amir*),ibid(alSha'bi*),History2978('Amir*),298(alSha'bi*),306(Ibn'Abbas*)AlTha'labi*(Ibn'Abbas*)al Zamakhshari*(anonymous)IbnalAthir*110(Abu*Tufayl*andalSha'bi*)IbnKathir*,Commentary,4:15(Ibn'Abbas*),4:17(Safya*bt.Shayba),ibid. (Sufyan*),History232(Safya*>bt.Shayba,ibid.(Sufyan*),ibid.(Ibn'Abbas*). 48.Mizab*. 49.AccordingtoalTha'labi*93.TheSufyan*renditionsalsorefertotheburningoftheKa'ba,buttheydonotgivethetimeoftheincident.AlTha'labi*isreferring to

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theactofalHusayn*b.NumayralSakuni*,whosetsiegetoMeccaandpeltedtheKa'bawithcatapultsin683C.E.TheKa'bacaughtfireatthistimeand wasburnttotheground.AlHajjai*putMeccatosiegein692andeventuallykilledIbnalZubayr,thecountercaliphtotheUmayyad'AbdalMalik,butthe destructionoftheKa'batookplacenineyearsearlierundertheCaliphateofYazid*(Kharbutli*,15861Hitti,18993). 50.IbnKathir*,Commentary,4:17,History,232. 51.ThefulltraditionisfoundinalTabari*,Commentary,23:85(alSunabihi*),History,2901(alSunabihi*)alTha'labi*93(alSabahi*)IbnalAthir*108(al Sunabihi*)IbnKathir*,Commentary,4:18(alSunabihi*)andMujir*alDin*41(alSahaji*).AlZamakhshari*3:350givesaslightlyshorteranonymoustradition, andthereferencesarefoundinalQummi*2:226alTabarsi*23:75alKisa'i*152andIbnKathir*History235. 52.AcompanionoftheProphetwhoeventuallybecameCaliph,andwasproclaimedassuchinJerusalemin660C.E. 53.Ana*ibndhabihayn*. 54.Pp.97100(Guillaume,Life,6668). 55.AlTabari*identifiesthemasthetwoidolsofQurayshatwhichthepeopleslaughteredtheirsacrifices.IbnalKalbi*locatesthemneartheKa'ba(Faris,Idols,8, 245). 56.Thisparallelsthedhibh*'azim*ofQ.37:107. 57.Guillaume,p.67. 58.Alsoknownas'UmarII,whoruledfrom717720C.E.,andisconsideredthemost(oronly)piousUmayyadcaliphbylaterIslamictradition. 59.AlTabari*,Commentary,23:845,History299alTha'labi*92alZamakhshari*3:350alTabarsi*23:75IbnKathir*,Commentary,4:18,History,2356 Mujir*alDin*401. 60.'Ulama*'. 61.Hayek(p.116)citesGoldziher(Richtungenp.79)asstatingthatthistraditionmarksthetransitionfromIsaactoIshmaelbeingconsideredtheintendedsacrifice amongMuslims.Thisturningpointoccurred,accordingtoHayek'sreadingofGoldziher,duringthecaliphateofUmarII,althoughGoldziherdoesnotconsiderthe changesoabrupt. 62.Ibn'Abbas*isquiteearly,ofcourse.If'Amir*is'Amir*b.Sa'db.Abi*alWaqqas*,hisdeathdateis104/7223.AlSha'bi*diedaround110/728,and Sufyan*alThawri*ishalfacenturylater(d.161/778). 63.AlTabari*,History,349alTha'labi*97f.,alKisa'i*152f.,etc.ForBiblicistparallels,seeHaimSchwarzbaum,"TheDeathofAbrahamintheApocryphal 'TestamentofAbraham'andinMuslimFolklore,"Yeda'Am9(1963),3846Ginzberg,1:299ff.

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64.P.26:barriyyatualamuriyin*.Althoughpossiblyconnectedtothe"landofMoriah"(eretzhamoriyah)inGenesis22:2(comparetheHebrewhamoriyahwith theArabicamuriyin*),ProfessorWilliamBrinnersuggeststhatthenamemayrepresentanarabizationoftheHebrewemori,rendering"theDesertoftheAmorites' ThenameisnotlistedinYaqut's*geographicaldictionary. 65.Commentary23:78. 66.History3012.Ibn'Abbas*isthepenultimatememberofthisrecordofauthentication,whichwouldcontradicttheviewattributedtohimbelow. 67.Ibid.,308. 68.Ibid.,273. 69.Commentary23:80,History306f.InCommentary23:87andwithasecondtraditioninhisHistory306,Ibn'Abbas*connectsittoMina*,butitisnotclear fromtheincompletetraditionwhetherornotthecontextisAbraham'sPilgrimage. 70.History307. 71.Almanhar*. 72.Ibid. 73.Ibid.,303f. 74.Ibid.,2878. 75.ThelackofreferencetotheSacrificeintraditionstreatingAbraham'sfirstPilgrimageisnotuncommonandtypifiestraditionsthatpredatetheconnection.Yet evenBurkhardtonly150yearsagowritesthatthesacrificeduringhisPilgrimagewasnotconnectedinanywaytothenearsacrificeofAbraham'sson.Onlyafterthe completionofthePilgrimagedidsomeofthefaithfulreturntoMina*andmakeanothersacrificeincommemorationoftheattemptedSacrifice(TravelsinArabia [London,1829],2:65). 76.2:2246. 77.AswehavesuggestedinChapter14,equatingIsaacwiththeSacrificeatMeccaappearstorepresentaspecificallyShi'iteview. 78.Almu'tafika(Seeabovechapter7). 79.1:578. 80.Ibid.,1:74. 81.Seep.136above. 82.AlTha'labi*,78.AlTabari*,History,273.TheonlydifferencebetweenthemisthatalJaba'i*referstoJerusalemasbaytilya*whilealSha'bi*usesthemore common

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baytalmaqdisalJaba'i*hasSarahbeingsick(maradat*)fortwodaysandthendyingafterhearingoftheSacrificewhilealSha'bi*hasher "linger"(baqiyat)forthatperiodbeforedying. 83.AlTha'labi*93alTabari*,Commentary,23:78. 84.AlTha'labi*934alTabari*,History,303f. 85.AlTha'labi*94and95alTabari*,Commentary,23:87,History,306,andCommentary,23:80,History,306f. 86.3:348. 87.3:349. 88.23:73. 89.23:75 90.23:767. 91.23:77. 92.23:78. 93.Ibid. 94.1501. 95.111. 96.Ibid.,112f. 97.Commentary4:15. 98.Ibid.,4:15f.,History231. 99.40. 100.Ibid.,41. 101.Qur'an*37:100. 102.Qur'an*11:7151:28,etc. 103.Qur'an*37:102. 104.History309. 105.ThesourcesforthisschemaarealTabari*,Commentary,23:78(alSuddi*),History,3012('Abdallah*&CompanionsoftheApostle),309(alTabari's*own view),273(Shu'aybb.alJaba'i*)'alTha'labi*78(alSha'bi*),93(alSuddi*)alTabarsi*23:767(alTabarsi's*owncomment)alKisa'i*1501(Ka'b)Ibnal Athir*(anonymous)Mujir*alDin*(alSuddi*,thoughthelastlineischangedtoplacethelocationinMecca).

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106.AtleastoneChristianSyriacrenditionmentionsavowforAbraham:"Ihavevowedavowthatisforever.UntoeternitywillIfulfilit.Andeverythingthatthe Lordtellsme,thatwillIperformwithouthesitation."(Brock,109). 107.IshmaelistheintendedsacrificeinalTabari*,Commentary,23:80(Abu*Tufayl*+Ibn'Abbas*),History,3067(Abu*Tufayl*+Ibn'Abbas*)al Tha'labi*95(Abu*Tufayl*+Ibn'Abbas*,butthenameoftheintendedvictimisnotmentioned)IbnKathir*,Commentary,4:15(Ibn'Abbas*).IbnKathir* providesasecondtraditioninwhichhesays:"ThesameexceptthathesaiditwasIsaac"(ibid.).ThismostlikelyreflectsanerrorsinceitcontradictsalltheotherIbn 'Abbas*renditions.ButalQummi*(2:223f)givesaverydifferentversionwiththeintendedvictimbeingIsaac,whomakesthePilgrimagewithhismotherSarahand fatherAbraham.Thesettingandchronologyisneverthelessvirtuallyidentical.AlTabarsi's*rendition(23:77)probablyfollowsalQummi's*.Ihavesuggestedabove (p.102)thattheseconstituteaShi'iteversion. 108.AlTabari*,Commentary,23:87(Ibn'Abbas*),History(Ibn'Abbas*),alZamakhshari*3:349(anonymous),IbnKathir*Commentary4:15(Ibn'Abbas*). Ibn'Abbas*mayperhapsbecreditedwithconnectingthelapidationofthepreIslamicpilgrimagetotheSacrificeasrepresentedintheQur'an*. 109.Aljimar*. 110.AlTabari*,History,303(Salama+IbnIshaq*)alTha'labi*9394(IbnIshaq*)alTabarsi*37:78(IbnIshaq*b.Yasar*). 111.IntheIslamiccalendar,thedaybeginsaftersunset. 112.AlZamakhshari*3:348. 113.23:78f(Barid*b.Mu'awiya*al'Ajali*). 114.ThisaccounttiesinthebiblicalstorywithMeccaandthePilgrimagebutstilldoesnotaccountforAbrahamandIshmael'sbuildingoftheKa'ba. 115.Pp.2225(anonymous). 116.Goldziher,History,124WilliamG.Millward,"alYa'qubi's*SourcesandtheQuestionofShi'aPartiality,"AbrNabrain12(19712),4774. 117.Schwarzbaum,"BiblicalLegends,"58. 118.Aswehavementionedabove,however,thecharacterofIshmaelappearstobevirtuallyunknowninpreIslamicpaganArabia.Itisthereforedoubtfulwhether preIslamiclegendseverconsideredIshmaeltohavebeentheintendedvictimoftheSacrifice. 119.IbnSa'd,IbnHanbal*,alAzraqi*,andalBukhari*donotprovideanychronology. 120.Thisaspect,however,doesnotenjoytheconsistentrepetitionthatissopronouncedinothersectionsoftheIbn'Abbas*AbrahamIshmaelcycle.

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121.OnecannotsaythatthelessstandardizedSacrificetraditionsattributedtoIbn'Abbas*necessarilybelongtothesamecoherentsetoftraditions.Theyareless consistentandmayhaveoriginateddifferently. 122.Dagorn,p.22f. 123.Ahalfacenturyago,WestermarcknotedthatsomeMorrocanMuslimsstillheldtheviewthatitwasIsaac(EdwardWestermarck,PaganSurvivalsin MobammedanCivilisation.[London:Macmillan,1933],162).

Conclusion
1.H.A.R.Gibb,ModemTrendsinIslam,73,andJ.Jansen,TheInterpretationoftheKoraninModernEgypt,27note34. 2.SeeWalterOng,OralityandLiteracy,13235. 3.Abraham'svisitstoIshmael(Ch.10above). 4.BarbaraHerrnsteinSmith,"NarrativeVersions,NarrativeTheories,"inW.J.T.Mitchel,OnNarrative(U.ofChicagoPress,1981),209232. 5.Ibid.,214. 6.SeeJamesB.Pritchard,AncientNearEasternTextsRelatingtotheOldTestament(Princeton:PrincetonUniversity,1955)MarilynRobinsonWaldman, "NewApproachesto'Biblical'MaterialsintheQur'an*,"inBrinner&Ricks(eds.)StudiesinIslamicandJudaicTraditions(Atlanta:ScholarsPress,1986),47 64. 7.Cf.G.Shaffer,"OriginsofIslam:AGenerativeModel,"inTheEasternAnthropologist31(1978),35563. 8.JulianObermann,"KoranandAgada,"inTheAmericanJournalofSemiticLanguages58(1941),25. 9.SuchastheArabianlegendsofthe'Ad*,Thamud*,etc.(Qur'an*7:65ff11:50ff26:123ff,141ff27:45ff41:13ff51:43ff,etc.). 10.A.J.Wensinck,Muhammad*andtheJewsofMedina(Firstpublishedas:MohammedendeJodenteMedina.Leiden,1908),trans.WolfgangH.Behn (Berlin:Adiyok,1982)47ff.Watt,Muhammad*,99. 11.H.G.Reissnersuggeststhatasthe"illiterate"(ummi*)prophet,Muhammad*wastryingtoappealtothenonintellectualJews(i.e.,illiteratemembersoftheJewish masses)whosefolkloreprobablyhadmuchmoreincommonwithMuhammad's*ArabmonotheismthandidthetraditionalloreoftheliterateRabbiniteJews("The Ummi*ProphetandtheBanu*IsrailoftheQur'an*,"inMuslimWorld39[1949]:276281).OnMuhammad*andhisreligiousconfrontationwithJews,seeH. Hirschfeld,"HistoricalandLegendaryControversiesBetweenMuhammedandtheRabbis,"inTheJewishQuarterlyReview10(1898),10016.

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12.Thereis,ofcourse,thetheoreticalpossibilitythatthequr'anic*storiescirculatedintheirsemipoeticformratherthaninsimpleprose.Thiswouldplacethemina similarcategorytoepicpoetryintermsofformulaicstructure.Theredoesnot,however,appeartobeanyevidencetosupportthis. 13.TheAgeofIgnorance(Cf.AminFails[transl.]TheBookofIdols,p.vii). 14.SeeM.J.Kister,"Labbayka,Allahumma*,Labbayka...:OnaMonotheisticAspectofaJahiliyya*Practice,"JerusalemStudiesinArabicandIslamII(1980), 3357DaleEickelman,"Musaylima:AnApproachtotheSocialAnthropologyofSeventhCenturyArabia,"JournaloftheEconomicandSocialHistoryofthe Orient10(1967),1752H.A.R.Gibb,"PreIslamicMonotheisminArabia,"HarvardTheologicalReview,55(1962),268280UriRubin,"TheKa'ba:Aspects ofitsRitualFunctionsandPositionmpreIslamicandEarlyIslamicTimes,''JerusalemStudiesinArabicandIslam8(1986),97131,etc.ForpreIslamicinfluence fromnonArabianenvironments,seeMichaelMorony,IraqAftertheMuslimConquest(Princeton:PrincetonUniversity,1984).

Appendix1
1.AlsoknownasAlTabaqat*alkubra*(Beirut:1380/1970).IthasbeentranslatedintoEnglishbyS.M.Haq(Karachi:PakistanHistoricalSociety,19671972). 2.J.W.Fueck,"IbnSa'd"inEI23:9223IgnazGoldziher,AShortHistoryofClassicalArabicLiterature(Hildesheim:GeorgOlmsVerlagsbuchlandlung,1966), 1212.ManyoftheexegeteslistedherearethesubjectsofstudiesinArabicandWesternlanguageswhich,forthepurposesofthisstudy,neednotbeincludedhere. 3.Beirut,1389/1969. 4.Theterm"traditionist,"nottobeconfusedwithtraditionalist,referstoMuslimswhocollectedandtransmittedhadith*reports. 5.Goldziher,History,434H.Laoust,"Ahmad*b.Hanbal*"inEI21:272277. 6.Ed.WustenfeldasChronikenderStadtMecca(Leipzig,1858reprinted.,Akhbar*makkaalmusharrifa,Beirut,n.d.)TheworkisalsoknownasTa'rikh* Makka. 7.J.W.Fueck,"alAzraqi*"mEI21:826Goldziher,History,125. 8.Lahore,1979. 9.Goldziher,History,434J.Robson,"alBukhari*"inEI21:129697. 10.Cairo,n.d. 11.Goldziher,History,35,83,122Ishaq*Musa*Huseini*,TheLifeandWorksofIbnQutayba(Beirut,1950),1146G.Lecomte,"IbnKutayba"inEI2 3:84447. 12.Ed.M.T.Houtsma(andtitledHistoriae)(Leiden:E.J.Brill,1969).

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13.C.Brockelmann,"Ya'qubi*"inEIl4:736Goldziher,ibid.,113,124Hitti,History,385UriRubin,"ProphetsandProgenitorsintheEarlyShi'aTradition,"in JerusalemStudiesinArabicandIslam1(1979)Jerusalem:HebrewUniversity. 14.Beirut,1405/1984. 15.Ed.M.J.DeGoejeasAnnalesandreferredtointhisstudyasHistory(Leiden:E.J.Brill,1964). 16.Goldziher,ibid.,46,122RudiParet,"Tabari*"inEIl5:57879Smith,Islam,5862. 17.Najaf,1385/1966(twovolumesalsoknownasTafsir*alQur'an*). 18.Goldziher,ibid.,61Smith,Islam,7782. 19.Beirut,1385/1965. 20.Brockelmann,"Mas'udi*"inEll3:4034Goldziher,ibid.,1245Hitti,History,391. 21.Beirut,n.d. 22.S.M.Stem,"'AbdalDjabbar*b.Ahmad*"inEI21:5960RashidAhmad,"Qur'anic*ExegesisandClassicalTafsir*,"IQ12(1968),9192. 23.Cairo,1374/1954,alsoknownas'Ara'is*almajalis*fi*qisas*alanbiya'*orsimplyasQisas*alanbiya'*. 24.C.Brockelmann,"Tha'labi"inEIl4:73536W.Thackston,Jr.,TheTalesoftheProphetsofalKisa'i(Boston:Twayne,1978),p.xvi. 25.Cairo,1385/1966(fourvolumes),andknowncommonlyasAlKashshaf*. 26.Ahmad,926Goldziher,History,46,70,84RichardBellandMontgomeryWatt,IntroductiontotheQur'an(Edinburgh:EdinburghUniversityPress,1970), 169. 27.Beirut,n.d.(thirtyvolumesboundintosix). 28.Ayoub,67,MusaAbdul,"TheUnnoticedMufassirShaykhTabarsi*,"IslamicQuarterly15(1971),96105,andidem.,"TheMajma'albayan*ofTabarsi*," ibid.,10620. 29.Ed.IsaacEisenbergandtitled,VitaProphetarum(Leiden:E.J.Brill,1922).AnEnglishtranslationwasmadebywheelerThackston,TheTalesoftheProphets ofalKisa'i*(Boston:Twayne,1978). 30.T.Nagel,"alKisa'i*"inEI25:176. 31.Beirut,1385/1965. 32.Goldziher,History,128Nicholson,ALiteraryHistoryoftheArabs(Cambridge:CambridgeUniversityPress,1930)FranzRosenthal,"IbnalAthir*"inEI2 3:72324.

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33.Beirut,1388/1968. 34.A.Ates,"Ibnal'Arabi*'inEI23:707711Ayoub6. 35.Cairo,n.d. 36.Beirut,1402/1982.ThisworkisactuallythefirsttwovolumesofIbnKathir's*history,alBidaya*walnihaya*,astheeditorexplainsonp.28ofthe1982 Beirutedition. 37.Ayoub,4H.Laoust,"IbnKathir*"inEI23:8178. 38.Beirut,1973. 39.AlUnsaljalil*:introductorypages(unnumbered).

Appendix2
1.Thenumberfollowingeachnamerepresentsthenumberoftimesthatauthorityiscitedasholdingthatviewamongthesources.

Page245

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Page259

INDEX
A Aaron,45,107,110,203n.3,230n.49 al'Abbas*b.'AbdalMuttalib*,170,171,172,173,177,178195n.46,203 AbbasidCaliphate,9,72,151,163,194n.35 'AbdalMalik*,43,237n.49 'AbdalRahman*b.Abi*Sabit*,171,177 'Abdallah*b.'Umar,175,176,177,204n.4 'Abdallah*b.Mas'ud*,172,177 'Abdallah*b.Shaqiq*,172,173,177 Abimelekh,37,50,188n.17,191n.26,197n.4,198n.10,199n.15 'Abis*b.Rabi'a*,92 Abu*alAhwas*,141 Abu*alHajjaj*,204n.4 Abu*alMuttalib*,212n.2 Abu*alQaisim*,64,73,77.SeealsoMuhammad* Abu*alTufayl,175,176,178 Abu*Dawud*,219n.16 Abu*Hudhayl,171,172,173,177 Abu*Hurayra,9,30,32,33,34,35,36,37,39,40,111,132,170,173,174,176,177,189n.1,190n.5,191n.30,192n.33,219n.16,225n.30,233n.28 Abu*Ja'far,175,176,178 Abu*Malik*,170,177,227n.1 Abu*Maysara,140,172,173,177,235n.38 Abu*Qubays(Mt.),90,97,130,216n.50 Abu*Sa'id*,33 Abu*Salih*,176,178,227n.1 Abu*Tufayl,236,240n.107 'Ad*(tribe),72,184n.17 Adam(Adam*),7,87,89,90,91,100,126,129,207n.43,215n.41,216n.50,220n.29,226n.39 Adisha,206,211n.17.Seealso'A'isha* 'Adnan*,72 Ahmad*b.Muhammad*,163,164,166 'A'isha*,219n.16 'Ali*b.Abi*Talib*,43,80,82,135,166,167,168,171,172,195n.47,212n.2 'Ali*b.Ibrahim*,225n.3 Amalekites(tribe),77,210n.4 'Amir*,174,175,176,177 'Amir*b.Sa'db.Abi*alWaqqas*,237n.62 'Amru*b.Nuhayy*,89 Angels,v,23,52,53,54,55,56,58,61,108,109,110,144,147,199n.2,202n.26,207n.37,215n.47,220 Apocrypha,4 'Arafa,98,148,221n.35 Armenia,68,86,87,88,165 alAsma'i*,146 'Ata*',139171,173,175,176,178 Atonement,133,134,233n.39 Aws(tribe),72 al'Ayashi*,225n.128 Ayefa,211n.17.Seealso'A'isha* Ayyisha,211n.17.Seealso'A'isha*

Page260

B Barid*b.Mu'awiya*al'Ajali*,146,229n.23,240n.113 Baytalmaqdis,140,147,187n.11,229n.36,239n.82.SeealsoJerusalem alBaytalmuqaddas,230n.42.SeealsoJerusalem Beersheba,v,23,26,48,49,50,51,61,187n.8,191n.25,198n.8,202n.27,205n.17 Bishrb.'Asim*,86 BlackStone,83,84,85,87,88,89,90,91,92,130,215,216n.50 Brinner,186n.36,238n.64 alBuraq*,69,70,78,88,117,119,138,145,146,148,205n.18,208n.52,211n.19 Burhan*alDin*alFazari*,169 C CainandAbel,storyof,129,131 Circumambulation(inPilgrimageritual),86,89,207n.43,215n.40,220n.29 Circumcision,25,55,67,93,108,200n.19,201n.19,206n.34 Cloud,magic,68,69,83,85,86,87,88,90,91,207n.45.SeealsoJinni D alDahhak*,130,175,178,203n.2 David(king),45,191,231,236 Dawha(tree),81,204n.10 Dawud*b.'AbdalRahman*al'Attar*,164 DayofWatering(YawmalTarwiya),98,99,120,121,149 Devil(iblis*),32,34,35,36,98,99,100,111,112,113125,132,221n.44,225n.34,226n.46,230n.43.SeealsoSatan alDhabih*(honorificname),105,108,140,223n.2 alDhimma,42 Dhu*alKifl,45,137,196n.59,197n.71,234n.19 Dhu*alQarnayn(Alexander),90,197n.71,216n.62 Dhu*Tuwwin,90,216n.59 E Eliezer,201n.19 Elijah(Ilyas*),107,231 Elisha(alYasa'*),45,137 Esau,3,39 F Fatima,206n.25,211n.17 Fitna,43 G Gabriel(Jibril*),41,56,57,64,67,68,69,70,78,83,84,86,87,90,98,99,100,101,108,109,115,117,120,121,122,123,132,149,207n.39,221n.36, 225n.35 Galilee,154 Genealogy,Arab,5,25,33,37,39,61,72,73,74,140,141,151,156,163,179n.1,191n.32,194n.39,195n.52,197n.62 Genealogy,Biblical,3,27,29,194n.39,224n.20 Gerar,37,191n.25 Geshem,3 H Hagar(Hajar*),23,43,51,85,92,117,118,137,138,145,147,148,149,192n.37,194n.32,202n.31,204n.10,205nn.17,20,210n.4,211n.17,216n.53

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acquisitionof,32,33,34,35,36,37,39,40,41 amongtheJurhuminMecca,73,74,79 andtheDevil,112 asmatriarchofArabtribes,32,33,37,39,40,41,42 transfertoMecca,53,55,59,61,63,64,65,66,67,68,69,70,71,84,85,122 alHajjaj*,142,237n.49 Hala*bt.'Umran*b.alHarith*,77 Hanbalite(schoolofIslamiclawandpractice),163 Haran,23,25,26,28,29,187n.7,188nn.17,23,189n.27,202n.26 Harun*alRashid*,168 alHasan*alBasri*,43,108,131,135,146,166,167,168,172,173,174,175,176,178,224n.8 alHatim*,220n.24 alHayfa'*bt.Mudad*alJurhumiyya,77 alHijaz*,4,6,15,16,61,63,74,136,137,154,156,205n.17,215n.43,230n.50 alHijr*,70,86,89,97,146,214n.31,220n.24 Himyar(tribe),72 Hisham*b.Muhammad*Abu*alMundhirIbnalKalbi*,163,181n.21,205n.20,220n.28,237n.55 Hit,89 Holyspirit(ruah*haqodesh),189n.24,193n.24 Hospitality,25,54,55,77 Hubal,89,224n.22 Husayn*,172,177 Husayn*b.'Ali*,46,47,229n.39 alHusayn*b.Numayr,90,237n.49 I Ibn'Abbas*,9,26,27,46,57,63,64,65,66,67,68,69,70,71,72,73,75,76,79,80,81,82,85,88,91,92,93,94,95,96,97,102,103,115,129,130, 131,132,135,139,141,145,146,147,150,164,170,171,172,173,174,175,176,178,188n.16,203n.2,204nn.4,10,211n.21,212n.8,213n.23,218n.11, 219n.16,223n.57,232n.19,236n.42,238n.66,241n.121 IbnAbi*alHudhayl,140,170,172,177 IbnAbi*Burka,173,177 IbnAbi*Hatim*,90,176,178 IbnalZubayr*,90,142,237n.49 IbnHumayd*,84 IbnIshaq*,26,27,28,41,69,88,95,110,111,113,116,117,118,119,120,123,127,142,145,146,148,164,170,174,175,178,218n.6,225n.30,31, 36,39,226n.41,240n.110 IbnJurayj,86 IbnMas'ud*,141,170,171,173,174,177 IbnSabit*,170,171,172,173,177 IbnShawdhab,47 IbnTaymiyya,169 IbnYasyar*,67 Idris*,45,196n.59,197n.71,234 alIfada*,99,221n.39 'Ikrima,xv,58,95,139,170,171,172,173,174,177,203n.3,218n.6,220n.21 Ilya*,140,146,197n.3,238n.82.SeealsoJerusalem Infallibility(ofprophets,being'isma),27,188n.20,189n.4 Iram(tribe),72 Isaac(Isbaq*),birthof,52,53,54,55,57,58 andAbimelekh,50,197n.4 astheintendedsacrifice,105,107,108,109,110,111,113,114,115,116,117,119,120,121,123,124,125,126,128,130,132,133,134,135,136,137, 138,139,140,141,142,143,144,145,146,147,149,150,151,170,171,173,177,178,223n.2,1,225n.39,228n.17,230n.47,233n.35,39,236n.46, 237n.61,238n.77,241n.213 inrelationtoIshmael,3,39,41,42,43,44,45,67,79,196n.53,202n.31

Page262

Isaf*,143,205n.20 Ishmaelb.Ezekiel,46,47,197nn.65,69 'Isma*,27,182,188,201 Isnad*,xi,xv,12,13,33,48,167,173,184n.12,223 Isra'iliyyat*,13,183n.5,232n.19.SeealsoIsraeliteTales IsraelLevi,134 IsraeliteTales,13,14.SeealsoIsra'iliyyat* J Ja'faralSadiq*,41,46,69,70,73,74,95,193n.21,204n.10,218n.6,219n.12,220n.30,222n.50 alJaba'i*(Sbu'ayb),144,145,171,177,238n.82 alJabalalAhmar*(Mr.),91 Jacob(Ya'qub*),45,52,54,55,57,108,133,135,138,140,141,201n.25,236n.41 alJada'*bt.Sa'dal'imlaqi*,78 Jam',99,100 Jamra(thethreepillarsofthelapidation),98,99,115,120,121,122,123,131,148,222.SeealsoLapidation Jerusalem,xv,3,26,48,81,124,140,144,145,146,147,168,169,187n.11,196n.61,208n.52,213n.10,226n.48,237n.52,238n.82 Jesus('Ism*),7,45,134,156,165,216n.64,226n.39,229n.39 Jinni(jinn),70,84,214n.27,226n.46 Job,7,45 Joktan(Qahtan*),3,72 Jonah(Yunus*),45,107,199n.4 Josephus,198n.8 alJudi*(Mt.),91,216n.64,229n.39 Jurhum(tribe),46,72,73,74,75,210n.4 Jurhumitewoman,73,76,149 K Ka'balAhbar*,15,26,28,33,37,41,111,113,124,132,134,139,143,146,170,171,172,173,174,177,180n.17,184n.11,191n.28,196n.55,225, 230n.47,233n.38 Ka'ba,vi,27,30,45,59,61,6874,80101,103,112,120,121,122,136,141150,207n.43,210n.9,213n.20,214,215,216,218,219,220,221,224,236, 237,240,242 Kahlan*(tribe),72 alKalbi*,57,164,175,176,178,179,211n.13 Kalimat*,93,108,217n.81,223n.4 alKhalil*(honorificnameofAbraham),88,169,201n.25 Khazraj(tribe),72 Kufa,163,197n.69 alKulini*,166 Kutha,25,26,187n.2 L Lapidation,99,100,103,115,121,123,131,132,147,148,151,221n.36,44,227n.53,232n.25,240n.108 Lebanon,91,186,216n.64 Literature,oral,ix,1218,15,16,17,18,50,66,139,153,154,156,157,158,165,184n.15,185nn.19,20,22,28 Lot(Lut*),23,27,28,30,45,52,53,54,56,57,66,107,108,109,110,124,127,142,143,147,149,188n.17,192n.4 peopleof(Sodomites),199n.1 M Magiccloud,71.SeealsoSakina*,Jinni Mahyam,32,34,35,36 Makhul,172,173,177 Manasik*,94,95,218n.8 alManhar*,117,131,146,148,238n.71 Maqam*Ibrahim*,77,78,81,83,84,85,87,88,97,98,210n.6,212n.8,213n.16,23,215n.46,218n.10,220n.24

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alMarwa,64,65,66,68,69,70,71,85,98,204,221n.31 Mary(Maryam),7 alMash'ar,99,100,115,120,121,123,149,221n.45 Masruq*,139,170,171,172,173,177 alMa'zamayn,99 Mecca,5,6,23,26,27,41,53,55,61,63,65,66,67,68,69,70,71,72,73,74,76,77,78,79,8090,92,94,96,97,98,101,102,103,110,117,119, 121,122,123,132,135,136,138,139,140,142,144,145,146,147,148,149,150,151,157,163,164,167,186n.2,194n.42,205n.18,208n.52,210n.4, 211n.20,216n.59,221n.35,237n.49 Medina,4,6,10,72,82,157,186n.2,225n.37 Melkizedeq,191n.26.SeealsoZadok Menstruation,48,58,87,203n.34,205n.20 Michael(Mikha'il*),56,57 Mina*,98,99,100,113,115,117,120,121,122,123,131,132,145,146,148,149,151,238n.69 Moses(Musa*),7,45,107,140,141,156,187n.3,193n.24,203n.1,214n.27,216n.59,229n.39,236n.41 Mu'awiya*b.Abi*Sufyan*,43,142,195n.48,204n.3 Mudad*b.'Amru,210n.9 Muhammad*b.Ka'balQurazi*,141,143,174,175,176,178,236n.42 Mujahid*b.JabralMakhzumi*,58,63,67,69,70,71,86,92,94,95,96,97,102,124,130,135,172,173,174,175,176,178,203n.2,204n.4,213n.23 Muqatil*,46,57,139,173,174 Musa*b.Harun*,56 Musaylima,5,242n.14 Muta'arribaArabs,72 alMuzdalifa,99,100,221n.45 N Na'ila*,143 Nahor,3,28,188n.17 Nimrod(Nimrudh*),25,33,34,93,108 Noah(Nuh*),3,7,45,90,107,207n.43,216nn.50,64,229n.39 O Olives,Mr.of,91,216n.64 P Paran(Faran*),65,73,78,205n.17,206n.25 Peleg,3 Pharaoh(Far'un*),33,34,35,192n.10,235n.39 Phicol,197n.4 Poet,126,127,208 Poetry,preIslamic,15,16,126,127,167,184n.15,242n.12 Prophecy,regardingIsaac,54 Prophecy,regardingIshmael,39,41,42,43,44,66,194n.35,196n.53 Prophecy,Shi'iteviewof,193n.24 Q Qahtan*,3,72 alQasim*b.Abi*Barra,171 alQasim*b.Abi*Yarza,172 Qatada*(b.Di'ama*),26,27,57,98,100,139,170,171,172,173,174,177,203n.2,218n.7,220n.30,221n.31,234n,6 Quraysh(tribe),43,61,72,75,79,89,90,114,143,149,194n.42,217n.76,237n.25

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R alRabi'*b.Anas*,175,176,178 alRafida*,43 Ramle,48 Razzaq*,168 alRazzaq*alQashani*,168 Ri'labt.Mudad*b.'AmralJurhumi*,77 Ri'labt.Yashjubb.Ya'rubb.Luzan*b.Jurhumb.'Amir*,195n.52 alRukn,84,87,89,90,92,97,215n.46 S alSa'i,98,122,204n.12,221n.31 Sa'id*,80,212 Sa'id*b.alMusayyib,175,178 Sa'id*b.Jubayr,73,130,135,139,171,172,172,175,176,178,203n.2,218nn.6,7,220n.27 Sa'id*b.Salim*,164 Sadum*,198n.5 Saduq*,33,191n.26,199n.15.SeealsoZadok alSafa*,64,65,66,68,69,70,71,85,97,98,204n.12,221n.31 Safyabt.Shayba,142,236n.47 Sahlb.'Uqayl,46,47 Sakina,68,69,71,83,84,85,86,87,88,89,91,207nn.42,43,213n.22,214n.35,215n.44.SeealsoShekhina Sama*btMahlalb.Sa'db.'Awlb.Haynib.Nabat,77 Sama'el,226n.42.SeealsoDevil Samarra*(cave),43,195n.47 Sarah(Sarah*),3,23,61,70,74,76,92,202n.26,240n.107 identityof,27,28,29,30,188nn.17,21,24 andtheTyrant,3138 andtheangels,54,55,56,57,58,108,109 relationshipwithHagar,40,41,42,43,51,53,63,66,67,68,206n.33,227n.51 andtheattemptedsacrifice,111,113,114,116,117,121,122,123,124,125,126,136,145,148,229n.37,238n.82 Satan(alShaytan*),99,110,111,112,113,114,115,123,132,147,148,225n.30,226nn.42,46,227nn.52,55,229n.37,232n.27.SeealsoDevil Schools,21,100,222n.51 Seven,48,49,50,51,64,68,70,74,98,99,115,123,124,144,145,146,148,198n.6,8,13,199n.15,204n12209n.15 alSha'bi*,141,145,172,173,174,175,176,178,236n.437,237n.62,238n.82 Shari'a*,9,182n.42 Shekhina,207n.42,213n.22,215n.44.SeealsoSakina* Shem(Sam*),3 ''Shi'ite"version,113,114,116,120,122,123,137,240n.107 Shu'ayb.SeealJaba'i* Siffin*,Battleof,195n.48,204n.3 Sodom(almu'tafika),53,54,145,187n.4,199n.1 Sodomites.SeeLot,peopleof Solomon,7,45 "Spidertradition",68,83,85,86,87,88,207n.43 alSuddi*,26,27,28,33,56,57,58,67,80,82,83,91,92,96,108,109,116,117,118,119,120,123,127,130,135,139,144,145,146,147,170,171, 172,173,174,176,178,203n.34,212n.2,217n.70,220n.30,227n.1 Sufyan*alThawri*,47,236,237 Sufyan*b.'Uyayna,164 alSunabihi*,142,143,237n.51 Suradbird,82 T Tahrif*,8,140,181n.30,235n.30 Talbiya,74,97,103,180n.18,209n.19,219n.23,220n.28

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Tamim*(tribe),72 Targum,xv,32,56,119,134,190n.11,202n.26,223n.1,233n.33 Tasm*(tribe),72 Tayma,4,154 Tayyi'*(tribe),72 Terah(Azar*),3,29,188n.17 Thabir*(Mt.),91,97,118,120,121,122,130,131,145,146,149,216n.64 Thamud*(tribe),72,184 Thaqif,72 Thighama*plant,87 Torah(tawrah*),2728,29,40,65,151,170,189n.25,191n.32,203n.2 U 'Ubaydb.'Amir*,218n.7 'Ubaydb.'Umayr,96,140,145,170,172,173,177,219n.4,235n.40 'Ubayyb.Ka'b,26,204n.4 'Umarb.'AbdalAziz*(UmayyadCaliph),143,144,195n.45 'Umarb.alKhattab*(secondCaliph),43,74,92,171,172,177 'Umarb.Sa'db.Abi*Waqqas*,197n.69 'Umayyab.Abi*alSalt*,126,127,230n.50 'Uthman*(fourthCaliph),43 'Uthman*b.Abi*Hadir*,172,173,177 'Uthman*b.Talha*,142 V Vermes,134 W WadiSaba'.SeeBeersheba Wahb(b.Munabbih),15,26,28,29,30,33,37,40,73,90,164,184n.11,188n.16,191n.28,205n.18 Well,magic,23,43,48,49,50,65,66,67,68,70,81,142,197n.4,198n.8,10,12,204n.14,205n.20,231n.10 Y Yaqut*(Mu'jam),65,198n.8 Yazid*(UmayyadCaliph),237n.49 Yusuf*b.Mihran*,174,175,176,178 Z Zadok(Saduq*),33,34,37,191n.26 alZanji*,164 Zaybb.Aslam,92,172 Zaydb.'Amr,5 Zaydb.Jid'an,173 Zaynabb.Qays,212 alZuhri*,139,171,172,173,177