106 r Yehoshua Frenkel
- See the account of the Syrian patriarch Michael: “Ruha (Edessa) fell to the Moslem
Arabs in 639 ad. It surrendered to the Arab general, Iyad Ibn Ghanm, who granted to the
Bishop of Edessa the terms of the surrender. According to these terms, lives and property
of the Christian inhabitants were to be secured as ahl-al-dhimma, in return for one dinar
and two measures of flour to be paid for each male citizen.” Translated by Joseph Tarzi,
“Edessa in the Era of Patriarch Michael the Syrian,” Hugoye 3 (2000): paragraph 4. - Midrash Daniel wu-Midrash Ezra, eds. I. S. Lange and S. Schwartz (Jerusalem:
Mekisai Nirdamim, 1968), 11. Scholars do not agree on Samul ben Nissim Masnuth’s
place and time. Some arguethink that he lived in Aleppo in the twelfth century, while
others advance the opinion believe that he lived in the western Mediterranean in the
fourteenth century. - Paraphrase on Quran, 2:156. On al-Fayyumi, see R. C. Kiener, “Jewish Isma‘ilism
in Twelfth-Century Yemen: R. Nethanel al-Fayyumi,” Jewish Quarterly Review 74 (1984):
249–66. - Koheleth 12:7.
- Bustan al-ukul [Gan ha-sekhalim], ed. Yusuf Kafah (Qiryat Ono: Halikhot Israel,
1984), 114–16. - S. Griffith, “Jews and Muslims in Christian, Syriac, and Arabic Texts of the Ninth
Century,” Jewish History 3 (1988): 66, 81. - Cf. the opposite roles of Abraham and Ishmael in Jewish and Muslim legends. A.
Schussman, “Abraham’s Visits to Ishmael: The Jewish Origin and Orientation,” Tarbiz 49
(1980): 329, 337, 345. - ̔Abd al-Masih b. Ishaq, Risala [The apology of al Kindy, written at the court of
al Mamun (d. circa 215/830), in defense of Christianity against Islam] (Villach, Austria:
Light of Life, 1998), 35–38, 45–51, 78–79, 85–86. - In contrast to the biblical verse: I Kings 1:3, where Obadiah is described as a heart-
felt believer. - Yosef Sambari, Sefer Divrei Yosef: Eleven Hundred Years of Jewish History under
Islamic Rule, ed. Sh. Shtober (Jerusalem: Ben-Zvi Institute, 1994), 95. - R. Hoyland, Seeing Islam as Others Saw It (Princeton: Darwin Press, 1997), 538.
- S. Gero, “The Legend of the Monk Bahira: The Cult of the Cross and Iconoclasm,”
in La Syrie de Byzance à l’Islam, ed. P. Canivet and J-P. Rey-Coquais (Damascus, 1992),
47–58; S. Griffith, “The Prophet Muhammad,” in The Life of Muhammad, ed. U. Rubin
(Aldershot: Ashgate, 1998), 354, 373, 380–84. - M. Gil, “The Story of Bahira and Its Jewish Version,” Hebrew and Arabic Studies in
Honour of Joshua Blau (Tel Aviv and Jerusalem, 1993), 200 (Hebrew). - See Sh. Shtober, “The Beginning of Islam in Jewish Sources,” Pe ̔amim 61 (1994):
90 (Hebrew). - More than one Muslim writer claims the Jews showed open hostility toward Mu-
hammad. On this and on Jewish and Christian reactions to Islamic sacred history, see
Jacob Lassner, The Middle East Remembered: Forged Identities, Competing Narratives,
Contested Space (Ann Arbor: University of Michigan Press, 2000), 313–85. - Eliyahu Capsali (fl. 1523), Seder Eliyahu Zuta, ed. Aryeh Shemuelevits (Jerusalem: