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By Satish Deshpande

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Ammad: reprise d’un problème traité par Aloys Sprenger et Theodor Nöldeke,” JSAI 22, 1998, 84–126. 108 David Margoliouth, The Relations between Arabs and Israelites Prior to the Rise of Islam, London: Oxford University Press, 1924; S. D. , Chiré en Montreuil: Editions de Chiré, 1995, 95–7; Michael Lecker, Jews and Arabs in Pre- and Early Islamic Arabia, Aldershot: Ashgate, 1998; Uri Rubin, Between Bible and Qur‘ān: The Children of Israel and the Islamic Self-Image, Princeton: Darwin Press, 1999; cf.

85 Seyyed H. Nasr, “Sufism and the Perennity of the Mystical Quest,” Sufi Essays, Albany: SUNY Press, 1973, 25. , 36. 20 Sources and Method cultures and earlier peoples within the late antique Near East. 87 Similarly others provide strong evidence that the Qur’ān’s teachings on the universe, embryology, and related physical sciences (for example, Q 10:61; 23:13–14; and so on) are part and parcel of the late antique tradition of Greek scientific discourse, embodied—for example—by the Roman philosopher Lucretius (d.

267),” ATLAL 12 (1989): 77–84; Beatrice Gruendler, The Development of the Arabic Scripts: From the Nabataean Era to the First Islamic Century According to Dated Texts. Atlanta, GA: Scholars Press, 1993, 123–30. 36 Robert Hoyland, “Epigraphy and the Linguistic Background to the Qur’ān,” in G. S. ), The Qur’ān in its Historical Context, London; New York: Routledge, 2008, 51–68; “The Earliest Written Evidence of the Arabic Language and Its Importance for the Study of the Quran,” in ibid. ), New Perspectives on the Qur’an, New York: Routledge Press, 2011; Hani Hayajneh, “The Earliest Written Evidence of the Arabic Language and Its Importance for the Study of the Quran,” in ibid.

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