The Use of Islamic Materials by Non-Muslim Writers r 1051966), 557 (tradition 1598); Hartwig Hirschfeld, New Researches into the Composition and
Exegesis of the Qoran (London: Royal Asiatic Society, 1902), 22, 23; John Wansbrough,
Quranic Studies: Sources and Methods of Scriptural Interpretation (Oxford: Oxford Uni-
versity Press, 1977), 64–65; Gerald Richard Hawting, “The Disappearance and Rediscov-
ery of the Zamzam and the Well of the Ka’ba,” BSOAS 43 (1980): 48–49; Y. Friedmann,
“Finality of Prophethood in Sunni Islam,” JSAI 7 (1986): 177–215.
- Quran, Al ̔Imran, 3:19 “The true religion with God is Islam. Those who were given
the Book were not at variance except after the knowledge came to them, being insolent
one to another.” - Julian Obermann, “Political Theology in Early Islam: Hasan al-Basri’s Treatise on
Qadar,” Journal of the American Oriental Society 55 (1935): 138–62; Frank Griffel, “Tolera-
tion and Exclusion: Al-Shafi ̔i and al-Ghazali on the Treatment of Apostates,” Bulletin of
the School of Oriental and African Studies 64 (2001): 339–50; Steven Wasserstrom, “Mu-
tual Acknowledgments: Modes of Recognition between Muslim and Jew,” in Islam and
Judaism: 1,400 Years of Shared Values, ed. Steven Wasserstrom (Portland: Institute for
Judaic Studies, 1994), 64–65; G. D. Newby, A History of the Jews of Arabia from Ancient
Times to Their Eclipse under Islam (Columbia: University of South Carolina Press, 1988),
14–17. - Abu al-Hasan ̔Ali al-Mas ̔udi (d. c. 345/956), Kitab al-tanbih wal-ishraf, ed. M.
J. De Goeje (Leiden: Brill, 1893); Bibliotheca Geographorum Arabicorum 8:112–14; al-
Mutahhar ibn Tahir al-Maqdisi (fl. 966), al-bad’ wal-ta’rikh, ed. and trans. Houart (Paris,
1899–1919), 4:34–41. - This is reflected even in popular literature. In the story of the hunchback, his
corpse is transferred from the house where he has died to the house of a Jewish physi-
cian, then to the house of a Muslim neighbor, and ends up in the home of a Chris-
tian tradesman, who is portrayed as a drunkard. As the Jew, who is depicted as greedy,
tramples on the dead body, he cries out: “O Ezra (Uzayr), O Moses, O Aaron, O Jushua
son of Nun.” Alf Layla wa-Layla from the Earliest Known Sources, ed. Muhsin Mahdi
(Leiden: Brill, 1995), 283, 284, 285; Tausend und Eine Nacht Arabisch (nights 104–106), ed.
Maximilian Habicht (Breslau, 1825), 2:125–29; Alf Layla wa-Layla, ed. Bulaq (Cairo, 1252),
1:74–75; H. Haddawy, trans., The Arabian Nights (New York: Norton, 1990), 1:208–11. - Sh. Pines, “A Note on an Early Meaning of the Term Mutakallim,” Israel Oriental
Studies 1 (1971): 224–40. - G. Newby, The Making of the Last Prophet: A Reconstruction of the Earliest Bi-
ography of Muhammad (Columbia: University of South Carolina, 1999), 10–11; Steven
Wasserstrom, Between Muslim and Jew: The Problem of Symbiosis under Early Islam
(Princeton: Princeton University Press, 1995), 180–81 - ̔Umar’s stipulations (al-shurut al- ̔umariyya) can be traced not only in the chron-
icles but also in Islamic law manuals. Abu Bakr Muhammad b. al-Walid al-Turtushi
(451–520/1160–1126), Siraj al-muluk, ed. M. F. Abu Bakr (Cairo: al-Dar al-Misriya, 1994),
542–47 (chap. 51 fi ahkam ahl al-dhimma). - M. J. Kister, “Haddithu ̔an Bani Isra’il wa-la harja: A Study of an Early Tradition,”
Israel Oriental Studies 2 (1972): 215–39; Kister, “Do Not Assimilate Yourselves,” Jerusalem
Studies in Arabic and Islam 12 (1989): 321–71.