In 1932 George Arbaugh, despite an introductory acknowledgment that "similarities between Islam and Mormonism have been misunderstood and exaggerated," equated the two religions in his Revelation in Mormonism .[16] Soon after, the comparison received its most exclusive attention in an article by Hans Thimme, a Protestant clergyman and Islamicist.[17] Finally, Georges Henri Bousquet added a better-than-average understanding of Mormonism to his intimate acquaintance with Islam in order to compare the two faiths in several publications.[18] Certainly, not all of the above examples reveal a similarity in purpose and design in either the Joseph Smith-Muhammad or Mormonism-Islam comparison and therefore do not all qualify as legitimate analogies
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Jed Woodworth followed Nibleys lead during a summer seminar at Brigham Young University by attempting to situate Smiths Extract of the Prophecy of Enoch with specific themes in 1 Enoch, mainly by comparing and contrasting the depiction of God in the two texts.[31] Later, while working on his biography of Smith, Richard Bushman relied on Woodworths paper to provide historical background for his comments on Smiths Extract.[32] This led Bushman to the inaccurate claim that up to 1830 modern biblical commentators on Enoch had been restricted to the five verses in Genesis and the three in the New Testament that speak of Enochs genealogy, prophecy of judgment, and ascent into heaven without dying.[33] Bushman was aware of Quinns work on the issue and rejected the idea that Smith might have had access to a copy of Laurences Book of Enoch , assuming that Smith could only have known the contents of the book if he had a complete copy.[34] This assessment, however, is incorrect, and contemporary scholars of Mormonism must revise their understandings of the place of Enochic literature in Europe and America prior to Smiths revision of the Bible in 1830 according to new research
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