Stephen J. Shoemaker (res.)
[...]the parallels from these texts are indeed striking, and with them Zellentin challenges us to think more deliberately about possible relations between the legal cultures of earliest Islam and early Christianity. While admitting at the outset that "the historicity of Judeo-Christian groups past the fourth or fifth century is indeed more than uncertain" (ix), he nonetheless wishes to maintain that the practices ascribed to these groups did in fact persist into the seventh century. Since there is no proof that such practices did not exist, Zellentin accordingly assumes that they did, arguing that "the burden of proof must thus be on those who want to stipulate the convenient disappearance of Judeo-Christianity" (98). [...]Zellentin's hypothesis that this Judeo-Christian legal culture influenced the Qur?a\n too easily assumes the presence of Christianity in the seventh-century Hijaz, an assumption in which Zellentin is admittedly not alone.
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