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Aḥmad Muṣṭafā Ṭāshkubrīzāde’s (d. 968/1561) polemical tract against Judaism

This article deals with a short polemical tract against Judaism written by the well-known Ottoman scholar Aḥmad Muṣṭafā Ṭāshkubrīzāde (d. 968/1560). The author uses the same arguments known to us from medieval polemics, viz. that the Torah, which was abrogated by Islam, contains references to the Pr... Full description

Main Author: Schmidtke, Sabine
Contributors: Adang, Camilla | Author
Contained in: Al-Qantara : Revista de Estudios Arabes (01.06.2008)
Journal Title: Al-Qantara : Revista de Estudios Arabes
Fulltext access: Fulltext access (direct link - free access)
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Links: Additional Link (doaj.org)
Additional Link (al-qantara.revistas.csic.es)
Fulltext access (doaj.org)
Fulltext access (doaj.org)
ISSN: 0211-3589
Language: English
Spanish
French
Physical Description: Online-Ressource
PPN (Catalogue-ID): DOAJ020671253
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520 |a This article deals with a short polemical tract against Judaism written by the well-known Ottoman scholar Aḥmad Muṣṭafā Ṭāshkubrīzāde (d. 968/1560). The author uses the same arguments known to us from medieval polemics, viz. that the Torah, which was abrogated by Islam, contains references to the Prophet Muḥammad, despite the fact that it was tampered with by the Jews. In addition to the Bible, Ṭāshkubrīzāde quotes a number of later Jewish sources that add an important dimension to his tract. After a brief introduction in which the possibility of the author's indebtedness to Ibn Abī ‘Abd al-Dayyān, a Jewish convert to Islam, is discussed, an edition and translation of the text are provided.Este artículo estudia un corto tratado de polémica en contra del judaísmo escrito por el conocido erudito otomano Aḥmad Muṣṭafā Ṭāšhkubrīzāde (m. 968/1560). El autor utiliza los mismos argumentos que conocemos de la polémica religiosa medieval, tales como que la Torah, abrogada por el Islam, contenía referencias al Profeta Muḥammad a pesar de que su texto fue corrompido por los judíos. Además de la Biblia, Ṭāšhkubrīzāde cita una serie de fuentes judías tardías que añaden una importante dimensión a este trabajo. Después de una breve introducción en que se discute la posibilidad de la deuda del autor respecto a la obra de Ibn Abī ‘Abd al-Dayyān, un converso del judaísmo al Islam, se presenta una edición y traducción del texto. 
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