The value of taḥrīf ma'nawī (corrupt interpretation) as a category for analysing Muslim views of the Bible: evidence from Al-radd al-jamīl and Ibn Khaldūn
Muslim views on the corruption of the Bible are commonly divided into two categories: those that allege corruption of the text (taḥrīf lafẓī) and those that allege corruption of the interpretation (taḥrīf ma'nawī) of a sound text. Al-radd al-jamīl, sometimes attributed to al-Ghazālī, and the w...
| Main Author: | |
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| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
[2011]
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| In: |
Islam and Christian-Muslim relations
Year: 2011, Volume: 22, Issue: 2, Pages: 209-222 |
| Further subjects: | B
Ibn Khaldūn
B Tawrā B Taḥrīf B Bible B Crucifixion B Old Testament B Injīl B New Testament |
| Online Access: |
Volltext (doi) |
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| 245 | 1 | 4 | |a The value of taḥrīf ma'nawī (corrupt interpretation) as a category for analysing Muslim views of the Bible |b evidence from Al-radd al-jamīl and Ibn Khaldūn |c Martin Whittingham |
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| 520 | |a Muslim views on the corruption of the Bible are commonly divided into two categories: those that allege corruption of the text (taḥrīf lafẓī) and those that allege corruption of the interpretation (taḥrīf ma'nawī) of a sound text. Al-radd al-jamīl, sometimes attributed to al-Ghazālī, and the works of Ibn Khaldūn, have been cited as exemplifying taḥrīf ma'nawī, an approach assumed to accept the biblical text as authentic, albeit misinterpreted by its followers. Approaches to the Bible in Al-radd and by Ibn Khaldūn are examined, and it is argued that Al-radd employs biblical texts for tactical purposes, with no explicit or implicit indication that the text is accepted as authentic. Ibn Khaldūn makes positive general statements about the Bible, but this does not impact his rejection of a specific biblical teaching, namely the crucifixion. The article presents a detailed case study illuminating a wider question: is the concept of taḥrīf manawī useful in approaching Muslim views of the Bible? Neither author studied here accepts the biblical text where it conflicts with the teachings of Islam. It is proposed that different classifications of Muslim views of the Bible would be more fruitful, distinguishing, for example between those that regard the Bible as deliberately corrupted and those that see it as accidentally affected by scribal errors. | ||
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