First Remark Print E-mail
Wednesday, 22 June 2005

First remark

Needless to say that you have gathered all these 8th pervasive arguments from one of those sites with catch eyes banners like; "Quranion" , "free - minds, …, etc., which I will dub henceforward pejoratively, on doctrinal as well as on historical grounds; "Muslim Qaraites", or "MQ' s" for short.

These contemporary “MQ’ s” emulate in Islam , for lack of sound knowledge of Islam, and loose scientific scholarship, which I will prove to you later with abundant examples, a replay of the Jewish medieval “Karaites Drama” that took place in the midst of the Sephardic Jewish communities, living in the land of Islam and Byzantium between the eighth and eleventh century (C.E).

"Karaite" comes from the Hebrew word [ ???????? ] or "Q?ra' im" in Standard Hebrew, meaning "Readers of Scripture", but they prefer to be called; B'nai Mikra (Children of Scripture) in hebrew, or (" القرائيون" in Arabic), where the Hebrew word; [?????? ??] "Mikra", stands for the "Bible".

This name was chosen by the adherents of Karaite Judaism to distinguish themselves from the adherents of Rabbinic Judaism.

The adherents of Karaite Judaism rely on the Tanakh as the sole scripture, and strive, when interpreting the scripture to adhere to the "plain meaning" ["p'shat" in Hebrew] of the text.

This is to be contrasted with Rabbinical Judiasm, which employs the methods of [p'shat], and other allegorical approaches.

The following is how the "Rules Of Interpretation" in Rabbinical Judiasm stand in their technically shortened expression in the treatise called "The Fathers According to Rabbi Nathan".

Seven rules of interpretation Hillel the Elder expounded before the Bene Bathyra, to wit: (1) a fortiori; (2) analogy; (3) deduction from one verse; (4) deduction from two verses; (5) (inference) from the general and the particular and from the particular and the general; (6) similarity elsewhere; (7) deduction from context.

These are the seven rules which Hillel expounded (in his dispute) before the Bene Bathyra.[1]

Now let us focus on the textual evidence the rabbanite presente to sustain their "Oral Torah" claim!
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