By Khaleel Mohammed
In bankruptcy 38:21-25, the Qur’an relates a truly brief narrative concerning the biblical King David’s looking and receiving God’s forgiveness. The earliest Muslim exegetes interpreted the qur’anic verses as relating the Hebrew Bible’s tale of David’s adultery with Bathsheba, as comparable in 2 Samuel 12:1-13. Later Muslims, even if, having built the idea that of prophetic impeccability, notably reinterpreted these verses to teach David as blameless of any wrongdoing due to the fact, within the Muslim culture, he's not just a king, yet a prophet besides. David within the Muslim culture: The Bathsheba Affair outlines the procedure of the Qur’an to shared scriptures, and gives an in depth examine the improvement of the exegetical culture and the standards that inspired such exegesis. by means of constructing 4 certain classes of exegesis, Khaleel Mohammed examines the main well-known motives in each one stratum to teach the metamorphosis from blame to exculpation. He indicates that the Muslim improvement isn't detailed, yet is especially a lot in following the Jewish and Christian traditions, in which an identical sanitization of David’s photo has happened.
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Additional resources for David in the Muslim Tradition: The Bathsheba Affair
Marianna Klar, “Human-Divine Communication as a Paradigm for Power: al-Tha‛labī’s Presentation of Q 38:24 and Q 38:34” in Sacred Tropes: Tanakh, New Testament and Qur’ān as Literature and Culture (ed. Roberta Sterman Sabbath, [Leiden & Boston: Brill, 2009], 159–72). She deals with material from Abū Isḥāq Aḥmad b. Muḥammad b. Ibrāhīm al-Nīsābūrī, more famously known as al-Tha‛labī (d. 427/1035) as provided in his Qiṣaṣ al-Anbiyā. See also her Interpreting al-Tha‛labī’s “Tales of the Prophets” (London and New York: Routledge, 2009), 95–141.
19 (1989): 225–266. 12. Q 2:251; 4:163; 5:78; 6:84; 17:55; 21:78; 21:79; 27:15; 34:10; 34:13; 38:17; 38:22; 38:24; 38:26; 38:30. 13. See James Lindsay “‘Alī ibn ‘Asākir as a Preserver of ‘Qiṣaṣ al-Anbiyā’: The Case of David b. Jesse,” SI 82 (1995): 45–82. 14. W. Norton, 1999), 257–260. Elsewhere, all Hebrew Bible verse translations, unless otherwise stated, are from the Hebrew-English Tanakh (Philadelphia: Jewish Publication Society, 1999). 15. P. Jensen, “Das Lebens Muhammeds und die David-Sage,” Der Islam 12 (1922): 84–97.
Shareef (London and New York: Routledge, 1993), 249–57. 6. See Fred Donner, Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing (Princeton: Princeton University Press, 1998), 84. Also Robert Tottoli, The Biblical Prophets in the Qur’ān and Muslim Literature, trans. Michael Robertson (Surrey, UK: Curzon Press, 2002), 17. Also see Muḥammad Ḥusayn al-Dhahabī, al-Tafsīr wa’l Mufassirūn (Cairo: Dār al-Ḥadīth, 2005), 1:66–7. 7. A. F. L. Beeston provides a good analysis of this.