Difficulties in Keeping a Beautiful Wife:
The Legend of Abraham and Sarah
in Jewish and Islamic Tradition
‘Reyes FtesToN?
Th sharing of similar traditions between Judaism and Islam has long
oem recognized, but thee has been lle agreement about the
historia and textual natore ofthe relationship betwee Jewish and Ilarie
tradition. By focusing on the consatual meanings of a legend found
Fepeately in Jewish and Ilamic sources, thi sty offers a reconstruction
‘fis textual and historia rations to Judai and Islam, This aro,
Feveals another facet af the socal story of the caries Jewish Muslim
relations.
‘The legend! examined here depicts a hero protecting his wif’ vitwe oF
himseir from harm in forepn land by hiding his trae mart status sad
aiming his wife as his sister. A elassic story occurring thre times in the
Hebrew BID, the Genesis 12:10-20 rendition deserter Abram hiding Ms
relationship with Sarat from Pharaoh, we in Genesis 201-18 Abraham
hides his telatonship with Sarah from Abimelekh of Gerss” The thd
‘enition ofthe theme in Geness 26117 depicts Issue hiding his marital
‘elationsip with Rebecea from an Abimelekh. Modern biblical scholarship
‘has grappled Tor more than a century with the repetitions snd variations
plot, structure and syle inthe tre renditions ofthe tale ad 8 wide ange
‘of opinion has been expresed as to te historical and rary elaionsip
‘between the three renditions. Agreement has yet to be reached regarding the
finction and relationship ofthe various tlings ofthe legend, though one
“Dears ether i ey ten ane
Siena et teracas pc namndumenee
Scioeeabi aa ee eS
Man aon, "The Frm of Fane’ Po Nira a Am Duster eh Sons
SRS Tei suns tne a ey
em yh en gn a
DUPICULTIES IN KESPING A BEAUTE ro
“hissed therefore serves a. foundations for Arian geeagy
‘nd, by extension, forthe very orig Of TsamUnder Abraham nd
sort me cy tn te ren
soir ste sect seem ag met
‘Bom aed Pomme Sats vs od Ra
CC th in na
an ube dos not deta rm hs ntrpretation, for cipal overeat: Ne Bat
specie eee ace
sca igi ha a
i eines i re an
oe eatin Sg Sec aeens tiara aiea oURNAL OF JENA STUDIES
recess unr is ofring, Muhammad ** Abraan's gas in
{Gray tn and hs wats a Sompomingmonothent re made at
fhe ria novi henna Spe Te
iegnd provi fer engin andthe sone for he sparuon rom
‘Asaham famiyn Sy and subsequent subsea a te Meret
‘inc hee?
“ie protien with the Ian edions ofthe lepnd hoeve, is in
Hague sator Sh t's dave Goo mae to save Sahin that
aterm mow Iaamicreaon of the igen! Sarah rears f0
‘Rbaham ster er tal nd annouos that Hapa hs been en er
to'sere her lathdomon ha Ony ome same tly Sn a8
‘aceponl natn to Hap, whin th Se apens athe auger of
King Zak of onan Whe prs sos hs ot the Jesh
‘radon ofthe legend val cones fr tote te daugtr of he
ower Phtsch of app ahoug er satu oneness he
‘atomen thar ate wat brn af oof Paras confines In th owsh
‘en wich enn ernest denigrate he ste of Hagar arson
isa she m poryed in his ged ar beg of toy sch Bu te
name sew in'which Hagar and fer won repent te ment f Cos
op tat cae aad evens n he ets ron and poole
Ereanhs thes a unknown se. aed tote gobs te Rae
‘Shoo of ought tat mould ove Suk be be Sought of he nga
Haran" Ths chotony i te usm fendiions iment st ap
the satus cont tetwecn Abraham ie throu Srah ens a
‘Grins ands ine through apr (Arab Man) at dns ae
Staion
“he mot iy sso 0 his zeit ost the sours: fhe gen
amon vs or Chisns who woud hae bes aia i eon a
‘Xa peop n Hagar trough he bial prclopce. Arne ge nas
pasel oy from ews or Chris fo Musi or pea Art
Fier royal satu could xy have teen mtd or placed ith ato
"ye The change rom royal tosivery woul arly have ee
{nina phenomenon could cay bane reed as a polnea ensh
8 Chistian reponse to the great power and rowth of sam upon
‘Songun oF mont te word
Ae ee Ee ee scnetean so
min te cae at ms tgs Sho Aa eo
Beyer cents aa aanan one
DumcutrHs 1 KEEPING A MEAL wre a3
Tes clear that the six major mots occuring i both Jewish and Islamic
renditions of the legend, whist serving in the Jewish souroe ae direct
‘commentary tothe Biblical accounts, lost their statue ae det scriptural
‘exepesis in the slam renditions but retained their valve as conveyors of
‘altura or religious messages in an Ilamiccontet on sore casey ere
retained because oftheir entertainment value. The Islmie renditions of the
Iegend also serve as indirect excaes tothe Quran, They add information
ibout the quranic Abraham that cannot be found in Islami revelation by
filing out the qu’anic depictions with traditional lore, even if that lore
‘volved ou of exegesis to bbl serptre
“The fact that the quanic Abraham eee supplemented wit radiional,
Islamic erature based even indirely on the Bible again rises the ue of
the role of the Bible in Islam. Despite the distance we have established
between the Islamic renditions of the legend und ther diet exegetical
‘oaeetion to biblical septre, the very exsionce of the legend in i amie
‘context suggests an exegetical vole vivo the Bible, Muslins during the
sm were not ignorant ofthe Genesis legends Jewish
and Christian converts in each generation, as well ar Msn of long
‘Sanding, could have noted the solaris betwsen the Itami reniions of
‘the egends and thee biblical or pos-bbleal counterparts,
“The presence of the wife-sster legend in Islamic xsi therefore not an
accident, and the phenomenon is certainly not unique tothe legend
Adscused here, The Musims dd not purge thst Iteratue of those stores
‘hat related to the Bible but not dzeuy to quae text. The reason for this
' simply that much ofthe Quran itself, wih ts dozens of references OF
allusions to biblical characters without providing fll etations or expan
tions, assumes a bibl subtext The guranefvelation appeas to have
‘assumed a general knowledge of biblical lore among itt audience and
Iherefore refers to character, scenes or motifs of biblical stoes without
fesing the need to supply their content in full. Iv order to search the
‘meaning of the many quranic allusions, therefore, many easly Muslim
ete felt obliged to become atleast generally Tamliat with both the
biblical and post-bbical presentations of the legends available to thm. AS
mentioned above, some of the best known early Muslin acekers unscf-
consciously learned tational lore from Jews. Much of the traditional
Itrature with close parallels to Jewish and Christan lore found in the
lassie Islamic literature was most likely acguied through thi process
Other material entered the Arabian Peninrala. alongwith Jens. and
Christians long before the birth of Muhammad and evolved into hybrid
9. a of etn ins mr bl gt: Meaau oun oF se sruDns
fms that wee known i the aes of Mesa and Medina during his
Iieime.™"
[AS the early Muslims scarched Jewish and Christian lore? o find the
meaning ofthe many difleult quran alloions and o bring sme ofthis
‘materia into the newly evolving Islamic environment, much of became
Shaped by its new flamic context and became "Isamized’- Ar sich it no
longer functioned exactly ast aid init eae contents, bul in many cases it
continued to respond 10 the Bible in gencral terme if not with respect 10
Specific textual tues. Without admiting. so. openly, therefore, much
{Waditiona Islamic lore is indirectly responding to the Bible as Guanie
stbiet, Inthe ease of the legend examined here or example, ts meaning
‘annot be understood completely without learning cxegeucl relationship
‘fo Genesis. This, tur, provides the key tos ntertextaity and points
the close relationship between some of the tradional lore of Iam and
Sudaisn,
3 Sater eer a
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