{"id":1585,"date":"2019-01-01T15:53:11","date_gmt":"2019-01-01T20:53:11","guid":{"rendered":"http:\/\/pages.charlotte.edu\/john-reeves\/?page_id=1585"},"modified":"2019-01-02T10:39:38","modified_gmt":"2019-01-02T15:39:38","slug":"course-syllabus-bible-and-quran","status":"publish","type":"page","link":"https:\/\/pages.charlotte.edu\/john-reeves\/course-materials\/rels-2000-topics-courses-in-religious-studies\/bible-and-quran\/course-syllabus-bible-and-quran\/","title":{"rendered":"Course Syllabus: Bible and Qur’an"},"content":{"rendered":"

RELS 2000
\nBible and Qur\u2019\u0101n
\nMWF 11:15-12:05
\nDr. John C. Reeves
\n204B Macy
\nOffice hours: MW 1:30-2:30; or by appointment
\njcreeves@uncc.edu<\/a>
\nhttps:\/\/pages.charlotte.edu\/john-reeves\/<\/a><\/p>\n

Course description<\/strong><\/h4>\n

This course conducts a comparative exploration of the way shared themes, characters, and narrative scenarios are depicted in Jewish, Christian, and Muslim scriptures and in their respective interpretive traditions.\u00a0 After a brief exposure to fundamental aspects of the modern hermeneutical strategies for reading and interpreting both Bible and Qur\u2019\u0101n, we will closely study a select series of themes, characters, and stories which Qur\u2019\u0101n and Bible indisputably share.\u00a0 We will isolate, juxtapose, and analyze their respective similarities and differences in accordance with several taxonomic schemes.\u00a0 We will also foray into the interpretive penumbra surrounding these themes, characters, and stories as they are simultaneously registered in apocrypha and pseudepigrapha, midrash, folktale, tafs\u012br<\/em>, and ta\u2019r\u012bkh <\/em>with an eye toward achieving a better understanding of the \u2018mechanisms\u2019 governing scriptural movement within and across religious communities affiliated with Judaism, Christianity, and Islam.\u00a0 Figures of prominent interest include but will not necessarily be limited to God, Satan\/Ibl\u012bs, Adam, Noah, Abraham, Joseph, Moses, and Jesus.\u00a0 Careful attention will also be given to the cultural issues surrounding the generation and promulgation of competing profiles within the scriptures of these kindred religions.<\/p>\n

Warning<\/u><\/em>: In this class you may hear or read ideas which may disturb, shock, dismay, or outrage you, and you will be compelled to think using methodological paradigms which you may deem troubling, wrong-headed, blasphemous, or even sacrilegious.\u00a0 If you think you might be uncomfortable in this situation, then this is definitely not the class for you<\/u>.\u00a0 On the other hand, if you think you can suspend your uncritical attachments to certain notions about scriptures, their meaning, and the circumstances surrounding their production and distribution, then you will undoubtedly learn a great deal about the historical and cultural matrices betwixt which Judaism, Christianity, and Islam arose and flourished.<\/p>\n

Texts<\/strong><\/h4>\n

Web links to Bibles, Qur\u2019\u0101ns, and many of the texts we will read are available on the course website<\/a>.\u00a0 Other texts will be distributed by the instructor either in class or electronically as needed.\u00a0 In addition, the following textbook is required<\/strong> for this course:<\/p>\n

M. A. S. Abdel Haleem, The Qur\u2019an, A New Translation<\/em> (Oxford: Oxford University Press, 2004).<\/p>\n

Course requirements<\/strong><\/h4>\n

a. Readings<\/em>. The nature of this course entails a significant amount of close reading and reflection. Students are responsible for anticipating and completing the required reading assignments (outlined below) in a timely manner.\u00a0 Every student is expected to read substantial portions of Bible, Qur\u2019\u0101n, and the other assigned readings in their entirety.<\/p>\n

b. Take-home written exercises<\/em>. An indeterminate number of written exercises (usually one or two per week; optimally one per class) will be prepared and submitted for in-class discussion and out-of-class evaluation. These exercises vary in length from a minimum of one (1) to a maximum of five (5) typewritten or electronically printed pages.\u00a0 All of these exercises will be announced and explained by the instructor during the course of or at the conclusion of a class meeting.\u00a0 The instructor\u2019s evaluation of the student\u2019s collective written exercise performance (using a scale \u221a+ = A-; \u221a = C+; \u221a- = D) will comprise 75% of the course grade.<\/p>\n

c. Final take-home essay<\/em>. Instead of an in-class three-hour examination, you will prepare a final essay wherein you will be asked to synthesize some of the major issues and themes discussed in class and in the required readings, and to demonstrate your knowledge of the specific source materials and facts which pertain to those issues and themes. Once its topic is assigned (on the final class meeting day), this essay will be delivered to the instructor before the date and time officially mandated for the final examination of this course by the UNC Charlotte administration.\u00a0 The final take-home essay is worth 15% of the course grade.<\/p>\n

d. Individual involvement<\/em>. Almost perfect attendance (see below) is an essential requirement for this course. Each class meeting builds upon the knowledge gained during previous meetings.\u00a0 Moreover, in-class discussion and analysis comprises a significant portion of every class meeting.\u00a0 Preparation for every class usually involves the completion of a series of assigned readings and\/or written assignment(s).\u00a0 Students are expected to contribute in an informed manner<\/u>\u00a0to the public analysis and discussion of any assigned topic, and the instructor reserves the right to administer occasional unannounced \u2018pop-quizzes\u2019 should he deem the situation so warrants.\u00a0 The instructor\u2019s assessment of one\u2019s attendance, class preparation, informed oral contributions, and quizzes will constitute 10% of the final course grade.<\/p>\n

e. Zakhor<\/em> (Remember!): Mastery of the assigned readings and diligent class attendance are necessary prerequisites for the successful completion of this course. Each student is responsible for all lectures, class discussions, hand-outs, assignments, and announcements, whether or not he\/she is present when they occur.<\/p>\n

Miscellaneous information<\/strong><\/h4>\n

a. The grading scale used in this course is as follows:<\/p>\n

91-100\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 A\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 =\u00a0 \u00a0 \u00a0 demonstrable mastery of material\u2014outstanding performance<\/p>\n

81-90\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 B\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 =\u00a0 \u00a0 \u00a0some demonstrable proficiency in control of material & analysis<\/p>\n

71-80\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 C\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 =\u00a0 \u00a0 \u00a0satisfactory performance of assignments<\/p>\n

61-70\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 D\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 =\u00a0 \u00a0 \u00a0inadequate and\/or faulty understanding of material<\/p>\n

0-60\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 F\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 =\u00a0 \u00a0 \u00a0unacceptable college-level work<\/p>\n

b. One of the requirements of this course is to complete the work of the course on time. Sometimes there are legitimate reasons for late work\u2014an illness or other emergency. \u2018Emergency,\u2019 however, does not include your social involvements, travel plans, job schedule, disk and\/or printer failures, the state of your love life, your obligations to other courses, or general malaise over the state of the world.\u00a0 The world has been in a mess as long as anyone can remember, and most of the world\u2019s work is done by people whose lives are a mass of futility and discontent.\u00a0 If you haven\u2019t learned yet, you had better learn now to work under the conditions of the world as it is.\u00a0 Therefore:<\/strong><\/p>\n

1) All missed quizzes or unsubmitted homework exercises will be averaged as a 0 in the computation of the course grade.\u00a0 There is no such thing as a \u2018make-up pop quiz.\u2019\u00a0 No exceptions will be considered or granted.<\/p>\n

2) For accounting purposes, letter grades bear the following values: A=95; A-=92; B=85; C+=78; C=75; D=65; F=30.\u00a0 An untyped paper or written exercise automatically receives the grade F, as do those typed submissions which violate any required parameters or which the instructor deems physically unacceptable and\/or grammatically incomprehensible.<\/p>\n

3) Homework exercises are due on the date announced by the instructor in class. Since we will normally discuss these exercises together in class on that date, it would clearly be unfair to those who submitted their work on time for me to accept \u2018late\u2019 work from those who were privy to our in-class discussion.\u00a0 Hence I will not accept \u2018late\u2019 homework submissions (even from those of you who may be physically absent during our discussion); however, \u2018early\u2019 submissions (i.e., before the start of the class in which they are due) are always welcome and will receive full credit.<\/p>\n

4) Since your diligent physical participation is critical for the success of this course, attendance at class meetings will be monitored by the instructor.\u00a0 One or two absences are somewhat understandable; three (3) is the limit of tolerability.\u00a0 Each successive absence lowers the Individual Involvement<\/em> component of your assessment by one letter grade; seven (7) or more earns an automatic F in that component.\u00a0 Please note that\u2014with the exception of religious holidays\u2014the instructor does not distinguish \u2018excused\u2019 from \u2018unexcused\u2019 absences.\u00a0 Unsanctioned late arrivals and early departures will be tallied as absences.<\/p>\n

5) Policy regarding Audits<\/u>: the instructor expects auditors (whether formally enrolled as such or not) to meet the same attendance, preparation, and oral participation standards as those students who are taking the course for credit.\u00a0 The instructor does not expect auditors to submit any written assignments.<\/p>\n

c. Assistance and solicitation of criticism is your right as a member of the class. It is not a privilege to be granted or withheld. Do not hesitate to request it nor wait too late in the course for it to be of help.<\/p>\n

 <\/p>\n

ROUGH COURSE OUTLINE<\/strong><\/h4>\n

 <\/p>\n

    \n
  1. Introduction: the historical-critical study of scriptures<\/li>\n<\/ol>\n

    a. applied to Jewish Bible<\/p>\n

    b. applied to Christian Bible<\/p>\n

    c. applied to Qur\u2019\u0101n<\/p>\n

    d. the \u2018Abrahamic idiom\u2019<\/p>\n

    Required:<\/strong><\/p>\n

    Abdel Haleem, The Qur\u2019an<\/em>, ix-xliii.<\/p>\n

    John C. Reeves, \u201cCon-\u2018text\u2019-ualizing Bible in\/and\/with Qur\u2019an,\u201d<\/a> Mizan<\/em> (December 2015).<\/p>\n

      \n
    1. Issues surrounding divine singularity\/plurality<\/li>\n<\/ol>\n

      Required:<\/strong><\/p>\n

      Gen 1:26; 3:22; 11:5-7; Exod 20:3; Deut 6:4; 32:8-9 (LXX, Qumran); Isa 6:8; 45:5-8; Ps 82:1-8.<\/p>\n

      Q 2:163; 6:19ff.; 16:51; 17:22, 39; 18:14; 23:117; 25:68; 26:213; 28:88; 50:26; 51:51; 112:1-3.<\/p>\n

      Jub<\/em>.<\/a> 1:1-2:1; Q 4:163; 97:2.<\/p>\n

        \n
      1. Antediluvian themes, scenes, and characters<\/li>\n<\/ol>\n

        Required:<\/strong><\/p>\n

        Gen 1:1-6:8; Num 13:33; Pss 29:1, 10; 89:7; Job 1:6; 2:1; 38:7; 1 Chron 1:1-3.<\/p>\n

        1 En<\/em>.<\/a> 6:1-16:4; 85:1-88:3; Jub<\/em>.<\/a> 2:1-5:18; 7:39.<\/p>\n

        Ya\u2018q\u016bb\u012b, Ta\u2019r\u012bkh<\/em><\/a> (from Adam through Lamak).<\/p>\n

        Cosmogony: Q 7:54; 10:3; 11:7; 21:30-33; 25:58-59; 32:4; 50:38; 57:4; cf. 41:9-12.<\/p>\n

        Creating humans: Q 15:26-28; 16:4; 18:37; 23:12-16; 40:67-68.<\/p>\n

        Adam and his wife: Q 2:30-39; 7:11-27; 15:26-50; 17:61-65; 18:50-51; 20:115-26; 38:67-88.<\/p>\n

        Their children: Q 5:27-32.<\/p>\n

        Enoch\/Idr\u012bs: Q 19:56-57; 21:85-86.<\/p>\n

        H\u0101r\u016bt wa-M\u0101r\u016bt: Q 2:101-102.<\/p>\n

          \n
        1. Noah\/N\u016b\u1e25<\/li>\n<\/ol>\n

          Required:<\/strong><\/p>\n

          Gen 5:28-9:29; 11:1-9; Isa 54:9; Ezek 14:14, 20.<\/p>\n

          1 En.<\/em><\/a> 89:1-9; 106:1-107:3; Jub<\/em>.<\/a> 5:1-10:27.<\/p>\n

          Q passages listed in index sub voce<\/em>.<\/p>\n

          Ya\u2018q\u016bb\u012b, Ta\u2019r\u012bkh<\/em><\/a> (Noah).<\/p>\n

            \n
          1. Abraham\/Ibr\u0101h\u012bm<\/li>\n<\/ol>\n

            Required:<\/strong><\/p>\n

            Gen 11:27-25:11; Josh 24:2-3; Isa 41:8; Neh 9:7.<\/p>\n

            Jub.<\/em><\/a> 11:14-23:8; Apoc. Abr<\/em>.<\/a> 1:1-8:6.<\/p>\n

            Q passages listed in index sub voce<\/em>.<\/p>\n

              \n
            1. Moses\/M\u016bs\u0101<\/li>\n<\/ol>\n

              Required:<\/strong><\/p>\n

              Exod 1:1-24:18; 31:18-34:35; 40:1-38; Num 10:11-14:45; 16:1-17:26; 20:1-25:18; 27:12-23; Deut 31:1-34:12.\u00a0 Note also Pss 78:10-22, 42-54; 106:6-25.<\/p>\n

              Jub<\/em>.<\/a> 47:1-50:13.<\/p>\n

              Chronicles of Moses<\/em><\/a>.<\/em><\/p>\n

              Q passages listed in index sub voce<\/em>.<\/p>\n

                \n
              1. Joseph\/Y\u016bsuf<\/li>\n<\/ol>\n

                Required:<\/strong><\/p>\n

                Gen 37:1-50:26.<\/p>\n

                Jub<\/em>.<\/a> 34:10-19; 39:2-40:13; 41:22; 42:1-46:8.<\/p>\n

                Q 6:84; 12:1-111; 40:34.<\/p>\n

                  \n
                1. Jesus\/\u2018\u012as\u0101 b. Maryam<\/li>\n<\/ol>\n

                  Required:<\/strong><\/p>\n

                  Matthew 1-28; Mark 1-16; Luke 1-24; John 1-21.<\/p>\n

                  Q passages listed in index sub voce<\/em>; also Q 3:35-41; 6:85; 19:2-15; 21:89-90.<\/p>\n

                    \n
                  1. Concluding remarks and reflections<\/li>\n<\/ol>\n

                     <\/p>\n

                    SUPPLEMENTAL BIBLIOGRAPHY FOR RELS 2000<\/strong><\/h4>\n

                    In response to student requests for recommendations regarding useful and enlightening discussions of certain topics, themes, and personalities that are presented in class and\/or readings, I offer the following suggestions for further study at the student\u2019s leisure.\u00a0 I confine myself to materials which I myself have used with profit.\u00a0 Please note that some of these may not be currently available at Atkins Library.<\/p>\n

                    It is often helpful for the student to begin with appropriate articles in the standard Bible dictionaries.\u00a0 The most up to date are The New Interpreter\u2019s Dictionary of the Bible<\/em> (5 vols.; ed. Katherine Doob Sakenfeld; Nashville: Abingdon Press, 2006-09) and The Anchor Bible Dictionary<\/em> (6 vols.; New York: Doubleday, 1992).\u00a0 Dated but still reliable are The Interpreters\u2019 Dictionary of the Bible<\/em> (4 vols.) and its Supplementary Volume<\/em> (ed. George A. Buttrick; Nashville: Abingdon Press, 1962 & 1976), and the Harper\u2019s Bible Dictionary<\/em> (ed. Paul J. Achtemeier; San Francisco: Harper & Row, 1985).\u00a0 Highly recommended are the relevant articles in the new Encyclopaedia Judaica<\/a><\/em> (22 vols.; Detroit: Macmillan Reference USA\/Thomson Gale, 2007), the new The Encyclopaedia of Islam, Third Edition<\/a><\/em> (Leiden: Brill, 2007- \u00a0) as well as its predecessor EI2<\/sup><\/em> = Encyclopaedia of Islam<\/em> (2d ed.; 11 vols.; Leiden: Brill, 1954-2002), the Encyclopaedia of the Qur\u2019\u0101n<\/em> (6 vols.; ed. Jane Dammen McAuliffe; Leiden: Brill, 2001-06), and The Qur\u2019\u0101n: An Encyclopedia<\/em> (ed. Oliver Leaman; London and New York: Routledge, 2006).<\/p>\n

                    Important scholarly journals wherein critical articles devoted to the study of Qur\u2019\u0101n and its interpretation can be found include Arabica<\/em>, Bulletin of the School of Oriental and African Studies<\/em>, Jerusalem Studies in Arabic and Islam<\/em>, Journal of Near Eastern Studies<\/em>, Journal of Qur\u2019anic Studies<\/em>, Journal of Semitic Studies<\/em>, Journal of the American Oriental Society<\/em>, Journal of the International Qur\u2019anic Studies Association<\/em>, Muslim World<\/em>, and Studia Islamica<\/em>.<\/p>\n

                     <\/p>\n

                    Modern Critical Introductions to Qur\u2019\u0101n and Qur\u2019\u0101nic Studies<\/strong><\/h4>\n

                    Carol Bakhos and Michael Cook, eds., Islam and Its Past: Jahiliyya, Late Antiquity, and the Qur’an<\/em> (Oxford: Oxford University Press, 2017).<\/p>\n

                    Richard Bell, Introduction to the Qur\u2019\u0101n<\/em> (Edinburgh: University Press, 1958).<\/p>\n

                    Farid Esack, The Qur\u2019an: A Short Introduction<\/em> (Oxford: Oneworld, 2002).<\/p>\n

                    G. R. Hawting and Abdul-Kader A. Shareef, eds., Approaches to the Qur\u2019\u0101n<\/em> (London & New York: Routledge, 1993).<\/p>\n

                    Jane Dammen McAuliffe, ed., The Cambridge Companion to the Qur\u2019\u0101n<\/em> (Cambridge: Cambridge University Press, 2006).<\/p>\n

                    Angelika Neuwirth, Nicolai Sinai, and Michael Marx, eds., The Qur\u2019\u0101n in Context: Historical and Literary Investigations into the Qur\u2019\u0101nic Milieu <\/em>(Leiden: Brill, 2011).<\/p>\n

                    Theodor N\u00f6ldeke, et al., The History of the Qur\u2019\u0101n<\/em> (trans. Wolfgang H. Bein; Leiden: Brill, 2013).<\/p>\n

                    Gabriel Said Reynolds, ed., The Qur\u2019\u0101n in its Historical Context<\/em> (London and New York: Routledge, 2008).<\/p>\n

                    ______, ed., New Perspectives on the Qur\u2019\u0101n: The Qur\u2019\u0101n in its Historical Context 2<\/em> (London and New York: Routledge, 2011).<\/p>\n

                    Andrew Rippin, ed., Approaches to the History of the Interpretation of the Qur\u2019\u0101n<\/em> (Oxford: Clarendon Press, 1988).<\/p>\n

                    ______, ed., The Blackwell Companion to the Qur\u2019\u0101n<\/em> (Oxford: Blackwell Publishing, 2006).<\/p>\n

                    ______, ed., The Qur\u2019\u0101n: Formative Interpretation<\/em> (Brookland, Vt.: Ashgate, 1999).<\/p>\n

                    John Wansbrough, Quranic Studies: Sources and Methods of Scriptural Interpretation<\/em> (Oxford, 1977; repr., Amherst, N.Y.: Prometheus Books, 2004).<\/p>\n

                    ______, The Sectarian Milieu: Content and Composition of Islamic Salvation History<\/em> (Oxford, 1978; repr., Amherst, N.Y.: Prometheus Books, 2006).<\/p>\n

                    W. Montgomery Watt (ed.), Bell\u2019s Introduction to the Qur\u2019\u0101n<\/em> (rev. ed.; Edinburgh: University Press, 1970).<\/p>\n

                     <\/p>\n

                    Jewish, Christian, and Islamic Traditions Pertaining to Biblical Figures and Events<\/strong><\/h4>\n

                    Camilla Adang, Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm<\/em> (Leiden: Brill, 1996).<\/p>\n

                    Ismail Albayrak, \u201cReading the Bible in the Light of Muslim Sources: From Isr\u0101\u2019\u012bliyy\u0101t<\/em> to Isl\u0101miyy\u0101t<\/em>,\u201d Islam and Christian-Muslim Relations<\/em> 23 (2012): 113-27.<\/p>\n

                    Philip S. Alexander, \u201cJewish Tradition in Early Islam: The Case of Enoch\/Idr\u012bs,\u201d in G. R. Hawting, et al., eds., Studies in Islamic and Middle Eastern Texts and Traditions in Memory of Norman Calder<\/em> (JSSSup 12; Oxford: Oxford University Press, 2000), 11-29.<\/p>\n

                    Khalil Athamina, \u201cAbraham in Islamic Perspective: Reflections on the Development of Monotheism in Pre-Islamic Arabia,\u201d Der Islam<\/em> 81 (2004): 184-205.<\/p>\n

                    Carol Bakhos, The Family of Abraham: Jewish, Christian, and Muslim Interpretations<\/em> (Cambridge, Mass.: Harvard University Press, 2014).<\/p>\n

                    ______, Ishmael on the Border: Rabbinic Portrayals of the First Arab<\/em> (Albany: State University of New York Press, 2006).<\/p>\n

                    Shosh Ben-Ari, \u201cThe Stories about Abraham in Islam: A Geographical Approach,\u201d Arabica<\/em> 54 (2007): 526-53.<\/p>\n

                    Marc S. Bernstein, Stories of Joseph: Narrative Migrations Between Judaism and Islam<\/em> (Detroit: Wayne State University Press, 2006).<\/p>\n

                    Leigh N. B. Chipman, \u201cAdam and the Angels: An Examination of Mythic Elements in Islamic Sources,\u201d Arabica<\/em> 49 (2002): 429-55.<\/p>\n

                    ______, \u201cMythic Aspects of the Process of Adam\u2019s Creation in Judaism and Islam,\u201d Studia Islamica<\/em> 93 (2001): 5-25.<\/p>\n

                    Reuven Firestone, \u201cComparative Studies in Bible and Qur\u2019\u0101n: A Fresh Look at Genesis 22 in Light of Sura 37,\u201d in Benjamin H. Hary, et al., eds., Judaism and Islam: Boundaries, Communication and Interaction: Studies in Honor of William M. Brinner<\/em> (Leiden: Brill, 2000), 169-84.<\/p>\n

                    ______, Journeys in Holy Lands: The Evolution of the Abraham-Ishmael Story in Islamic Exegesis<\/em> (Albany: State University of New York Press, 1990).<\/p>\n

                    Abraham Geiger, Judaism and Islam<\/em> (trans. F. M. Young; Madras, 1898; repr., New York: Ktav, 1970).<\/p>\n

                    Louis Ginzberg, The Legends of the Jews<\/em> (7 vols.; Philadelphia: The Jewish Publication Society, 1909-38).\u00a0 A very useful resource for investigating the postbiblical development of biblical characters and events.<\/p>\n

                    S. D. Goitein, \u201cMuhammad\u2019s Inspiration by Judaism,\u201d Journal of Jewish Studies<\/em> 9 (1958): 149-62.<\/p>\n

                    Shalom Goldman, The Wiles of Women\/The Wiles of Men: Joseph and Potiphar\u2019s Wife in Ancient Near Eastern, Jewish, and Islamic Folklore<\/em> (Albany: State University of New York Press, 1995).<\/p>\n

                    David J. Halperin, \u201cThe Hidden Made Manifest: Muslim Traditions and the \u2018Latent Content\u2019 of Biblical and Rabbinic Stories,\u201d in David P. Wright, et al., eds., Pomegranates and Golden Bells: Studies in Biblical, Jewish, and Near Eastern Ritual, Law, and Literature in Honor of Jacob Milgrom<\/em> (Winona Lake, Ind.: Eisenbrauns, 1995), 581-94.<\/p>\n

                    James L. Kugel, Traditions of the Bible: A Guide to the Bible As It Was at the Start of the Common Era<\/em> (Cambridge, Mass.: Harvard University Press, 1998).<\/p>\n

                    Jacob Lassner, \u201cThe Covenant of the Prophets: Muslim Texts, Jewish Subtexts,\u201d AJS Review<\/em> 15 (1990): 207-38.<\/p>\n

                    Hava Lazarus-Yafeh, Intertwined Worlds: Medieval Islam and Bible Criticism<\/em> (Princeton: Princeton University Press, 1992).<\/p>\n

                    Shari L. Lowin, The Making of a Forefather: Abraham in Islamic and Jewish Exegetical Narratives<\/em> (Leiden: Brill, 2006).<\/p>\n

                    Jane Dammen McAuliffe, Barry D. Walfish, and Joseph W. Goering, eds., With Reverence for the Word: Medieval Scriptural Exegesis in Judaism, Christianity, and Islam<\/em> (Oxford: Oxford University Press, 2003).<\/p>\n

                    Erica Martin, \u201cThe Literary Presentation of Noah in the Qur\u2019\u0101n,\u201d in Michael E. Stone, Aryeh Amihay, and Vered Hillel, eds., Noah and His Book(s)<\/em> (SBLEJL 28; Atlanta: Society of Biblical Literature, 2010), 253-75.<\/p>\n

                    Tilman Nagel, \u201c\u1e32i\u1e63a\u1e63 al-anbiy\u0101\u2019,\u201d EI2<\/sup><\/em> 5:180-81.<\/p>\n

                    Gordon D. Newby, The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad<\/em> (Columbia, S.C.: University of South Carolina Press, 1989).\u00a0 A plausible attempt to reconstruct the lost initial portion of the S\u012bra<\/em> or \u2018Life of Muhammad\u2019; it reportedly collected and recounted traditions about the careers of Muhammad\u2019s predecessors.<\/p>\n

                    Scott B. Noegel and Brannon M. Wheeler, Historical Dictionary of Prophets in Islam and Judaism<\/em> (Lanham, Md.: Scarecrow Press, 2002).<\/p>\n

                    Moshe Perlmann, The History of al-Tabar\u012b, Volume IV: The Ancient Kingdoms<\/em> (Albany: State University of New York Press, 1987).\u00a0 Pages 112-25 deal with Jesus.<\/p>\n

                    Michael E. Pregill, \u201cThe Hebrew Bible and the Quran: The Problem of the Jewish \u2018Influence\u2019 on Islam,\u201d Religion Compass<\/em> 1 (2007): 643-59.<\/p>\n

                    ______, \u201cIsr\u0101\u2019\u012bliyy\u0101t<\/em>, Myth, and Pseudepigraphy: Wahb b. Munabbih and the Early Islamic Versions of the Fall of Adam and Eve,\u201d Jerusalem Studies in Arabic and Islam<\/em> 34 (2008): 215-84.<\/p>\n

                    John C. Reeves, ed., Bible and Qur\u2019\u0101n: Essays in Scriptural Intertextuality<\/em> (Atlanta\/Leiden: Society of Biblical Literature\/Brill, 2003).<\/p>\n

                    ______, \u201cProblematizing the Bible … Then and Now,\u201d Jewish Quarterly Review<\/em> 100 (2010): 139-52.<\/p>\n

                    ______, \u201cResurgent Myth: On the Vitality of the Watchers Traditions in the Near East of Late Antiquity,\u201d in Angela Kim Harkins, Kelley Coblentz Bautch, and John C. Endres, S.J., eds., The Fallen Angels Traditions: Second Temple Developments and Reception History<\/em> (CBQMS 53; Washington, D.C.: The Catholic Biblical Association of America, 2014), 94-115.<\/p>\n

                    ______, \u201cSome Explorations of the Intertwining of Bible and Qur\u2019\u0101n,\u201d in idem, ed., Bible and Qur\u2019\u0101n<\/em>, 43-60.<\/p>\n

                    ______, \u201cSome Parascriptural Dimensions of the \u2018Tale of H\u0101r\u016bt wa-M\u0101r\u016bt,\u2019\u201d Journal of the American Oriental Society<\/em> 135 (2015): 817-42.<\/p>\n

                    John C. Reeves and Annette Yoshiko Reed, Enoch from Antiquity to the Middle Ages, Volume I: Sources from Judaism, Christianity, and Islam<\/em> (Oxford: Oxford University Press, 2018).<\/p>\n

                    Gabriel Said Reynolds, \u201cMoses, Son of Pharaoh: A Study of Qur\u2019\u0101n 26 and Its Exegesis,\u201d in Georges Tamer, et al. eds., Exegetical Crossroads: Understanding Scripture in Judaism, Christianity and Islam in the Pre-Modern Orient<\/em> (Berlin: Walter de Gruyter, 2018), 289-301.<\/p>\n

                    ______, The Qur\u2019\u0101n and Its Biblical Subtext<\/em> (London & New York: Routledge, 2010).<\/p>\n

                    Andrew Rippen, \u201cInterpreting the Bible through the Qur\u2019\u0101n,\u201d in G. R. Hawting and Abdul-Kader A. Shareef, eds., Approaches to the Qur\u2019\u0101n<\/em> (London & New York: Routledge, 1993), 249-59.<\/p>\n

                    Franz Rosenthal, The History of al-Tabar\u012b, Volume I: General Introduction and From the Creation to the Flood<\/em> (Albany: State University of New York Press, 1989).\u00a0 Stops with the introduction of Noah; Atkins unfortunately does not own Volume II <\/em>or Volume III<\/em> (translated by William M. Brinner) which contain the intervening biblical characters.<\/p>\n

                    Uri Rubin, \u201cTraditions in Transformation: The Ark of the Covenant and the Golden Calf in Biblical and Islamic Historiography,\u201d Oriens<\/em> 36 (2001): 196-214.<\/p>\n

                    Sabine Schmidtke, \u201cThe Muslim Reception of Biblical Materials: Ibn Qutayba and his A\u2018l\u0101m al-nubuwwa<\/em>,\u201d Islam and Christian-Muslim Relations<\/em> 22 (2011): 249-74.<\/p>\n

                    Aviva Schussman, \u201cThe Prophet Ezekiel in Islamic Literature: Jewish Traces and Islamic Adaptations,\u201d in Michael E. Stone and Theodore A. Bergren, eds., Biblical Figures Outside the Bible<\/em> (Harrisburg, Pa.: Trinity Press International, 1998), 316-39.<\/p>\n

                    Haim Schwarzbaum, \u201cProlegomenon,\u201d in Moses Gaster, The Chronicles of Jerahmeel<\/em> (New York: Ktav Publishing House, 1971), 1-124.\u00a0 A rich bibliographical resource.<\/p>\n

                    D. A. Spellberg, \u201cWriting the Unwritten Life of the Islamic Eve: Menstruation and the Demonization of Motherhood,\u201d International Journal of Middle Eastern Studies<\/em> 28 (1996): 305-24.<\/p>\n

                    Georges Vajda, \u201cIsr\u0101\u2019\u012bliyy\u0101t,\u201d EI2<\/sup><\/em> 4:211.<\/p>\n

                    Marilyn R. Waldman, \u201cNew Approaches to \u2018Biblical\u2019 Materials in the Qur\u2019\u0101n,\u201d Muslim World<\/em> 75 (1985): 1-16.<\/p>\n

                    Brannon M. Wheeler, Mecca and Eden: Ritual, Relics, and Territory in Islam<\/em> (Chicago & London: University of Chicago Press, 2006).<\/p>\n

                    ______, Moses in the Quran and Islamic Exegesis<\/em> (London & New York: RoutledgeCurzon, 2002).<\/p>\n

                    ______, Prophets in the Quran<\/em> (London & New York: Continuum, 2002).<\/p>\n

                    Joseph Witztum, \u201cThe Foundations of the House (Q 2:127),\u201d Bulletin of the School of Oriental and African Studies<\/em> 72 (2009): 25-40.<\/p>\n

                    Eli Yassif, The Hebrew Folktale: History, Genre, Meaning<\/em> (Bloomington and Indianapolis: Indiana University Press, 1999).<\/p>\n","protected":false},"excerpt":{"rendered":"

                    RELS 2000 Bible and Qur\u2019\u0101n MWF 11:15-12:05 Dr. John C. Reeves 204B Macy Office hours: MW 1:30-2:30; or by appointment jcreeves@uncc.edu https:\/\/pages.charlotte.edu\/john-reeves\/ Course description This course conducts a comparative exploration of the way shared themes, characters, and narrative scenarios are depicted in Jewish, Christian, and Muslim scriptures and in their respective interpretive traditions.\u00a0 After a […]<\/p>\n","protected":false},"author":454,"featured_media":0,"parent":1576,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"class_list":["post-1585","page","type-page","status-publish","hentry"],"jetpack_shortlink":"https:\/\/wp.me\/P3kl1F-pz","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/1585","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/users\/454"}],"replies":[{"embeddable":true,"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/comments?post=1585"}],"version-history":[{"count":3,"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/1585\/revisions"}],"predecessor-version":[{"id":1589,"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/1585\/revisions\/1589"}],"up":[{"embeddable":true,"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/pages\/1576"}],"wp:attachment":[{"href":"https:\/\/pages.charlotte.edu\/john-reeves\/wp-json\/wp\/v2\/media?parent=1585"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}