Islams Early Interactions with Judaism and Christianity

Chantel Hunt MNE 347 Palestinian Studies Bashir Bashir ISLAMS EARLY INTERACTIONS WITH JUDAISM AND CHRISTIANITY Because of its approximative desert environment, the Arabian Peninsula was left relatively unmolested by the some(prenominal) competing empires that swept through the Fertile Crescent just north of it in the early centuries before Islam. At the offshoot of the 7th Century, the Byzantine and Sassanid empires were drag in in a 26-year war for supremacy, which had a lasting cultural bushel on the Arabs of the Peninsula eventually leading to the emergence and subsequent explosion of Islam into the mo nonheistic sphere.The interaction Islam had with existing religions led to a unparalleled monotheism better suitable to the Arabs, yet still maintained traditional elements with Judaism and Christianity, even enabling it to give ear under the Abrahamic title. Monotheism was initially introduced through trade. According to Jonathon Berkey, the exchange of people and ideas min gled with Arabs of the interior and predominantly Aramaic-speaking inhabitants of Syria was, and had been for centuries, a routine element of life. That exchange moved(p) on religious matters (64). Elements of these religions competed and intermingled with existing Arab paganism and traditions, creating a unique lend on the one God that was much better suited to the Arabs than the politically-charged purple baggage of the former traditions. Islam holds some(prenominal) similarities with the religions it sprung from besides its monotheism and devotion to the idea of a true God, yet even these similarities come with a unique Arabian flavor. These include a seer-courier, a divine book of scripture, and an ancestral refer to the Abrahamic line.The idea of a special kind of per password able to hap mortal boundaries to commune with deity and transmit knowledge or circumstantial messages to mankind has been an integral part of the Judeo-Christian experience. There are legion(pre dicate) prophets throughout Torah and Old Testament including Noah, Samuel, and Isaiah. The New Testament continues this tradition with the increment of unsanded messengers from God (though not by the term prophets) such as gutter the Baptist, Jesus Christ the declared Son of God, and his disciples, the apostles.Islam adds one more prophet to the sceneMuhammad. Islamics view Muhammad as the greatest and last messenger of God. Muhammads message was similar to the previously accepted prophets to turn aside from inconclusive devotions and to worship the only true God in the right focusing. equivalent other Biblical prophets, Muhammads message was initially unpopular towards the masses, necessitating his leakage to what became Medina (Esposito History of Islam 8).Despite initial troubles, however, Muhammad gained a considerable following and was able to later on turn the tide against his former oppressors, and subdue them in a way no prophet of the earlier traditions was able to do as a political conqueror (Esposito, History of Islam 8-11). Unifying several Arabian tribes created the beginning of an empire that would bring the Byzantine and Sassanid Empires to their knees and open up the spread of Islam to the firm world. Also significant to each Abrahamic denomination was the creation of a beatified book.Each consists of compilations of sacred texts, considered to be the words of God or of his prophets, though the schoolmaster texts from which our modern ones are comprised of are non-existent today. It is generally assumed by legion(predicate) scholars that each text has likely been through apocryphal revisions and retellings before acquiring to us in their current state, but many adherents to Jewish and Christian faiths still view their books as the pure transmitted words of God.The holy book of Islam, the Quran, is also a compilation of disclosures regarded as divine, though unconnected the other sacred texts, it is only credited to one receiver . According to Muslim tradition, the Quran was preserved in both oral and written formats by Muhammad and his secretaries just now as he had been given them from Allah, and were compiled in precise order of revelation and in their entirety (Esposito, Islam the Straight Path 137). Yet like its contemporaries, it was not completed in written form while the receiver source of the revelations lived. The Quran was compiled during the reign of Muhammads third successor, Uthman, leaving a window (admittedly a much smaller one than of the Jewish and Christian texts) where possible changes or mistakes in oral or written transmission may incur occurred. In addition to a prophet and a holy book, Islam created a third link with the previous traditions giving it a higher common sense of legitimacy and authority.Islam claims a direct ancestral link to Abrahamthe great prophet to whom God promised nations of posterity, the land of Canaan and religious stewardship. Judaic and Christian traditi ons pursue their spiritual ancestry to Abraham through Isaac, Abrahams son born to his legalize wife, Sara. Islam sooner, connects their heritage to Abraham through his first son Ishmael, born to Saras Egyptian handmaid, Hagar. Each separate tradition maintains that their particular son of Abraham was the favored son and heir to both the temporal and divine.There are many other similarities Islam has with its aged(a) brother religions, but it is by no means a reduplicate or mere synthesis of them either. While drawn to many aspects of the new religions that had sifted to them from the north, the Arabs had a substantially different religious, political, and economic environment than origins of Judaism and Christianity, make many doctrines and practices of the religions completely foreign and ill-suited to Arab sensibilities.Islam has many similar components with the other two religions making its association with the other religions under Abraham a commonly accepted one. Howeve r, the unique political and spiritual environment of Arabia created unique elements in Islam not to be found anywhere else, and is possibly responsible for its exponential rate it acquired followers. whole kit and caboodle Cited Berkey, Jonathan Porter. The Formation of Islam Religion and Society in the Near East, 00-1800. New York Cambridge UP, 2003. Esposito, John L. Islam the Straight Path. New York Oxford UP, 1998 Esposito, John L. The Oxford History of Islam. New York Oxford UP, 1999 *As I could not find the original books to get exact page numbers, I used the page numbers given in our packet of materials instead for those ideas that came from them. 1 . Quran 4719. See also Exodus 203 in the Bible