Changes

In 1995, [[Michael Lecker]] proposed much more conservative theories of early Jewish/Islamic relations in ''The conversion of Himyar to Judaism and the Jewish Banu Hadl of Medina'',<ref>Michael Lecker, ''The conversion of Himyar to Judaism and the Jewish Banu Hadl of Medina'', Die Welt des Orients 26, Gottingen, 1995</ref> and ''Judaism among Kinda and the'' ridda ''of Kinda''<ref>Michael Lecker, ''Judaism among Kind and the'' ridda ''of Kinda'', Journal of the American Oriental Society 115, New Haven, 1995</ref> and ''Zayd b. Thabit, 'a Jew with two sidelocks': Judaism and literacy in pre-Islamic Medina (Yatrib)''.<ref>Michael Lecker, ''Zayd b. Thabit, 'a Jew with two sidelocks': Judaism and literacy in pre-Islamic Medina (Yatrib)'', Journal of Near Eastern Studies 56, Chicago, 1997.</ref>

In 1995, [[Michael Lecker]] proposed much more conservative theories of early Jewish/Islamic relations in ''The conversion of Himyar to Judaism and the Jewish Banu Hadl of Medina'',<ref>Michael Lecker, ''The conversion of Himyar to Judaism and the Jewish Banu Hadl of Medina'', Die Welt des Orients 26, Gottingen, 1995</ref> and ''Judaism among Kinda and the'' ridda ''of Kinda''<ref>Michael Lecker, ''Judaism among Kind and the'' ridda ''of Kinda'', Journal of the American Oriental Society 115, New Haven, 1995</ref> and ''Zayd b. Thabit, 'a Jew with two sidelocks': Judaism and literacy in pre-Islamic Medina (Yatrib)''.<ref>Michael Lecker, ''Zayd b. Thabit, 'a Jew with two sidelocks': Judaism and literacy in pre-Islamic Medina (Yatrib)'', Journal of Near Eastern Studies 56, Chicago, 1997.</ref>

In 1997, [[Robert G. Hoyland]] described the legacy of ''Hagarism'' this way: "Almost two decades ago Patricia Crone and Michael Cook followed [French historian Claude Cahen's] advice in their reconstruction of the rise of Islam, which they attempted to write on the basis of testimony external to Islamic tradition.  Yet, with a few notable exceptions [Conrad and Morony for example] this line line of inquiry has not been pursued. This is unfortunate ... surely if one wishes to gain a proper understanding of the events and developments of this age, one must elicit the opinions of all those who participated in them... It is this belief and the example of the aforementioned scholars [referring to Crone & Cook] that have inspired this book ["Seeing Islam as others saw it"]"<ref>Robert G. Hoyland, ''Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam'' (Studies in Late Antiquity and Early; Darwin Press, 1998; p. 2-3</ref>  He characterizes ''hagarism'' as evolving into wider inter-disciplinary and promiscuous literary approach, and goes on to say that further studies will emerge in the [http://www.darwinpress.com/Darwin%20SLAEI%20Series/SLAEI.html ''Studies in Late Antiquity and Early'' series] in which his book appears.  Since then the "SUNY Series in Near Eastern Studies"<ref>(SUNY Series in Near Eastern Studies). Albany, NY, U.S.A.: State University of New York Press</ref> has also collected a selection of authors who are continuing in a modified form of this theory.

In 1997, [[Robert G. Hoyland]] described the legacy of ''Hagarism'' this way: "Almost two decades ago Patricia Crone and Michael Cook followed [French historian Claude Cahen's] advice in their reconstruction of the rise of Islam, which they attempted to write on the basis of testimony external to Islamic tradition.  Yet, with a few notable exceptions [Conrad and Morony for example] this line line of inquiry has not been pursued. This is unfortunate ... surely if one wishes to gain a proper understanding of the events and developments of this age, one must elicit the opinions of all those who participated in them... It is this belief and the example of the aforementioned scholars [referring to Crone & Cook] that have inspired this book ["Seeing Islam as others saw it"]"<ref>Robert G. Hoyland, ''Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam'' (Studies in Late Antiquity and Early; Darwin Press, 1998; p. 2-3)</ref>  He characterizes ''hagarism'' as evolving into wider inter-disciplinary and promiscuous literary approach, and goes on to say that further studies will emerge in the [http://www.darwinpress.com/Darwin%20SLAEI%20Series/SLAEI.html ''Studies in Late Antiquity and Early'' series] in which his book appears.  Since then the "SUNY Series in Near Eastern Studies"<ref>(SUNY Series in Near Eastern Studies). Albany, NY, U.S.A.: State University of New York Press</ref> has also collected a selection of authors who are continuing in a modified form of this theory.

In 2002, [[David Cook]] in discussing the A'maq Cycle of historical apocalypses says that this genre of Islamic literature "could in fact be based on some historical kernel, since ... the Muslims shared with the Jews the desire to build the Third Temple"<ref>David Cook, ''Studies in Muslim apocalyptic'', (Studies in Late Antiquity and Early; Darwin Press, 2002</ref>

In 2002, [[David Cook]] in discussing the A'maq Cycle of historical apocalypses says that this genre of Islamic literature "could in fact be based on some historical kernel, since ... the Muslims shared with the Jews the desire to build the Third Temple"<ref>David Cook, ''Studies in Muslim apocalyptic'', (Studies in Late Antiquity and Early; Darwin Press, 2002</ref>