A Jew amongst Christians and Muslims: introspection in Solomon ibn Adret's response to ibn Hazm
2010; Taylor & Francis; Volume: 25; Issue: 2 Linguagem: Inglês
10.1080/09518967.2010.536667
ISSN1743-940X
Autores Tópico(s)Language, Linguistics, Cultural Analysis
ResumoAbstract Solomon ibn Adret, one of the foremost Rabbis of the Jewish community in the Iberian peninsula in the late thirteenth century, wrote a treatise that engaged directly with the claims and arguments of ibn Hazm, a Muslim scholar who had been dead for some two hundred years. His preoccupation with ibn Hazm seems strange given his many other concerns such as the spread of Averroism and Christian attacks on the Jewish post-biblical texts. One of ibn Adret's Christian interlocutors was the famous Dominican, Ramon Martí, and it is he who provides the key for understanding the treatise written against ibn Hazm. Ibn Adret's treatise is his way of exploring his own religious beliefs in the face of the Christian attacks against rabbinical Judaism. Keywords: Solomon ibn AdretRamon Martíibn Hazmintrospection tahrif polemics Notes 1. On Solomon ibn Adret, see Perles Perles, J. 1863. R. 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There is some logic to the suggestion that the De seta was written first as by denigrating Muhammad as a false prophet, and therefore, the Koran as a book full of lies, Martí can then go on to dismiss later Muslim claims about the Old and New Testaments and prove the articles of faith in the Explanatio. Ramon Martí's MartíRamon Capistrum Iudaeorum. Ed. Adolfo Robles Sierra. 2 vols. Würzburg: Echter Verlag and Altenberge: Telos Verlag 1990–3 [Google Scholar] Capistrum, 21 has the date 1257 with a question mark for the De seta. Bonner Bonner, Anthony. 1989. "L'Apologètica de Ramon Martí i Ramon Llull davant de l'Islam i del Judaisme". In El debat intercultural als segles XIII i XIV. Actes de les Jornades de Filosofia Catalana, Girona 25-7 d' Abril de 1988 Girona Collegi Universitari [Google Scholar], 'L'Apologètica de Ramon Martí', 171–85 dates the composition of the De seta to 1260 after the Explanatio. 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'Interreligious Polemics in Medieval Spain: Biblical Interpretation between Ibn Hazm, Shlomoh ibn Adret, and Shim'on ben Semah Duran'. In Gershom Scholem (1897–1982): In memoriam, 2 vols, ed. J. Dan. Jerusalem Studies in Jewish Thought 21 (Jerusalem 2007) vol. 2: 35*–57* [Google Scholar], 'Interreligious Polemics in Medieval Spain', 2:35*–57*. Jacobs points out the importance of the Christian context, but does not consider Ramon Martí as ibn Adret's probable source, nor the possibility that the treatise against the Muslim is really introspective. Nirenberg Nirenberg, David. 1996. Communities of Violence: Persecution of Minorities in the Middle Ages, Princeton: Princeton University Press. [Google Scholar], Communities of Violence, 195–9, views the treatise in lights of Morisco anti-Jewish polemic, though the Morisco sources cited are from the late fourteenth century. 37. Ibn Adret refers directly to ibn Hazm's claim of biblical forgery in the fourth part of his response to Martí. 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It has recently been published again with a short religious ideological introduction and notes in Naor Naor, B. 2008. Ma'amar al Yishma'el: Rabbi Solomon ben Abraham ibn Adret, with an Introduction and Notes, Spring Valley, NJ: Orot. [Google Scholar], Ma'amar al Yishma'el. For an English summary of the contents, see Adang, 'A Jewish Reply to ibn Hazm', 185–209. 39. Ibn Adret, Treatise against the Muslim, 115–18. Compare with Ramon Martí's claim on this issue in his Explanatio simboli apostolorum, 453 where he says with reference to possible forgeries in the Gospels as well: 'Given the unfriendly relations between Christians and Jews with regard to scriptures, Christians would not remain silent if Jews had corrupted the text, and neither would Jews conceal Christian corruption'. Ibn Adret also uses the Christians as witnesses to the integrity of the scriptures. Zucker, 'Inquiries', 36–42 shows that almost all of the claims brought by the Muslim in ibn Adret's treatise appear in ibn Hazm's works though Zucker is unclear on what work ibn Adret might have consulted. 40. See for instance the third and fourth parts of ibn Adret's Response to a Christian, 166–84, where he deals with the Christian criticism of the rabbinical understanding of the commandments and the claim of forgery because of the eighteen scribal corrections to the biblical text. 41. Ibn Adret, Treatise against the Muslim, 147, 151. Martin Jacob's claims that this is ibn Adret's response to Christian and Muslim doctrine of abrogation – that the Torah was to be superseded. He connects it to comments made at the start of ibn Adret's response to a Christian. However, here the focus is on Rabbinic methodology and it makes more sense to see these passages as arguing for the validity of Rabbinic hermeneutics. See Jacobs, 'Interreligious Polemics', 48*–49*. See ibn Adret, Response to a Christian, 161–5. 42. Cohen Cohen, Jeremy. 2002. "Christian Theology and Anti-Jewish Violence in the Middle Ages: Connections and Disjunctions". In Religious Violence between Christians and Jews: Medieval Roots, Modern Perspectives, Edited by: Sapir-Abulafia, A. Basingstoke: Palgrave. [Google Scholar], 'Christian Theology and Anti-Jewish Violence', 53–8. 43. Ibn Adret, Treatise against the Muslim, 152. 44. Ibn Adret, Treatise against the Muslim, 154. 45. Ibn Adret, Treatise against the Muslim, 119–26. In attempting to deal with this issue, one can see that ibn Adret is working hard to convince himself that what he is saying is correct because he does see the problem here, and it gets worse if you look at the birth rates and population growth of other tribes as well. Ibn Adret suggests that God can do this if He wants to, or, even today, aristocratic Muslims take many wives and have many offspring. 46. Ibn Adret, Treatise against the Muslim, 127. 47. Ibid., 127–8. Adang seems to misunderstand ibn Adret's response here explaining that Jacob transferred the birthright because he loved Joseph more, and that Reuben did not really have conjugal relations with his stepmother. See Adang, 'A Jewish Reply to Ibn Hazm', 195. 48. See b. Talmud, Shabbat, fol. 55b. 49. Ramon Martí, Explanatio, 452–5. 50. Ibn Adret, Treatise against the Muslim, 134–5. Ibn Adret was forced to deal with what he considered false Jewish prophets as well. See Hames Hames, Harvey J. 2007. Like Angels on Jacob's Ladder: Abraham Abulafia, the Franciscans and Joachimism, Albany: State University of New York Press. [Google Scholar], Like Angels on Jacob's Ladder, 44–9. 51. Ibn Hazm does cite some Talmudic passages and Midrashim, such as Shi'ur Komah, which he clearly obtained second-hand, perhaps from his conversations with a Karaite. See Adang, Muslim Writers, 94–109. 52. b. Talmud, Shabbat, fol. 138b, and Succot, fol. 20a, respectively. 53. Ibn Adret, Treatise against the Muslim, 130–43. In the middle of this detailed reply to ibn Hazm's claims, there is a long digression dealing with the permission given to eat meat after the Flood, even though before the Flood the eating of meat was forbidden. This seemingly shows a contradiction between an earlier and later ruling. 54. Ibn Adret, Treatise against the Muslim, 117–18. 55. See for instance, 117, 118, 119, 120, 130, 147, among others. 56. Pulcini, Exegesis, 163. 57. See almost every page of Pugio fidei. See also Colomer Colomer, Eusebio. 1988. Ramon Llull y Ramon Martí. Estudios Lulianos, 28: 1–37. [Google Scholar], 'Ramon Llull y Ramon Martí', 1–37, esp.18.
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