Hughes...

Hughes, “The Golden Age of Muslim Spain: Religious Identity and the Invention of a Tradition in Modern Jewish Studies,” Historicizing ‘tradition’ in the study of religion (2005), pp. 51-74; Susannah Heschel, “How the Jews Invented Jesus and Muhammed: Christianity and Islam in the Work of Abraham Geiger,” Ethical monotheism, past and present: essays in honor of Wendell S. Dietrich, Brown Judaic studies, no. 329 (2001), pp. 49-73; Michael E.

Pregill, “The Hebrew Bible and the Quran: The Problem of the Jewish ‘Influence’ on Islam,” Religion Compass 1, no. 6 (2007), pp. 1-[^17]: [^6] See: “The Mothering Principle in the Comparison of Religions” in: Thomas A. Idinopulos, Brian C. Wilson, and James Constantine Hanges, Comparing Religions: Possibilities and Perils?, Numen Book Series. Studies in the History of Religions, (Leiden, Boston: Brill, 2006), pp. 51-[^58]: [^7] See: S. D.

Goitein, “Interplay of Jewish and Islamic Laws,” in Jewish Law in Legal History and the Modern World, ed. Bernard S Jackson (Leiden). pp. 61-77; J. L. Kraemer, “The Influence of Islamic Law on Maimonides: The Case of the Five Qualifications,” Te’udah (Heb.) 10 (1996), 225-[^244]: Libson observes opposite directions of influence in the formative period of Islam and the from the tenth century on, see: G.

Libson, “Interaction between Islamic Law and Jewish Law During the Middle Ages” (paper presented at the Law in multicultural societies: proceedings of the IALL meeting, Jerusalem, July 21-26, 1985, Jerusalem, 1989). [^8] The philological method illustrates ‘external epistemology’ according to which the validity of textual content is determined with reference to the history of the text’s transmission and the reconstruction of its originality. [^9] See: Aaron W.

Hughes, Situating Islam: The Past and Future of an Academic Discipline, Religion in Culture (London, Oakville, CT: Equinox Pub, 2007); Mark R. Cohen, Under Crescent and Cross: The Jews in the Middle Ages (Princeton: Princeton University Press, 2008). [^10] Steven M. Wasserstrom, Between Muslim and Jew: The Problem of Symbiosis under Early Islam (Princeton: Princeton University Press, 1995), contrasts the notion of ‘cultural borrowing’ with that of ‘creative symbiosis’ and advocates the latter.

Hava Lazarus-Yafeh, Intertwined Worlds: Medieval Islam and Bible Criticism (Princeton: Princeton University Press, 1992), takes on a similar comparative project though rejects the aversion of the language of borrowing.