By Gabriel Reynolds
In 385 AH/AD 995 the Qadi 'Abd al-Jabbar, popular for his Mu'tazili theological writings, wrote the affirmation of the Proofs of Prophecy, a piece that features a inventive polemic opposed to Christianity. 'Abd al-Jabbar reinterprets the Bible, Church historical past (especially the lives of Paul and Constantine) and Christian perform to argue that Christians replaced the Islamic faith of Jesus. the current paintings starts off with an exam of the debatable concept that this polemic was once borrowed from an unknown Judaeo-Christian crew. the writer argues that 'Abd al-Jabbar's polemic is healthier understood as a reaction to his specific milieu and the on-going inter-religious debates of the medieval Islamic global. via studying the lifestyles and considered 'Abd al-Jabbar, besides the Islamic, Christian and Jewish antecedants to his polemic, the writer uncovers the intimate dating among sectarian controversy and the advance of an Islamic doctrine on Christianity.
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Additional resources for A Muslim Theologian in the Sectarian Milieu: Abd al-Jabbar and the Critique of Christian Origins (Islamic History and Civilization)
9 H. Busse, “Antichristliche Polemik,” 51. , in chronological order: H. Steiner, Die Mu'taziliten oder die Freidenker im Islam (Leipzig: Hirzel, 1865); I. Goldziher, Muhammedanische Studien (Halle: M. J. Wensink, The Muslim Creed (Cambridge: Cambridge University Press, 1932); A. Nader, Le système philosophique des Mu'tazila (Beirut: Les lettres orientales, 1956); R. M. Watt, The Formative Period of Islamic Thought (Edinburgh: Edinburgh University Press, 1973); J. Peters, God’s Created Speech; R.
G. 50 Another of Îiràr’s students, Abù l-Hudhayl al-'Allàf (d. ca. 226/841), an opponent of Óafß in theological matters, is likewise known for his disputational writings,51 which include a treatise against the East Syrian (Nestorian)52 Christian Ammàr al-Baßrì (d. 53 Meanwhile, Abù l-Hudhayl’s student (and nephew), NaΩΩàm,54 followed leur doctrine: murji"a, mushabbiha, mujabbira [sic, mujbira is better], Juifs, chrétiens, dualistes et mages, philosophes. . ’ ” Penseurs musulmans, 9. The excerpt from the Shàﬁ'ì faqìh Abù l-Óasan Mu˙ammad al-Mala†ì (d.
12 Peters, 4. The appropriateness of the term “theology” to translate kalàm is a source of occasional contention among scholars. See R. ” Cf. ” JAOS 88 (1968), 295–309. 13 In describing the Mughnì, L. ” “Karàma,” EI 2, 4:615. 14 Anti-Christian Polemic in Early Islam (Cambridge: Cambridge University Press, 1992), 4. 15 See Watt, Formative Period, 210ﬀ. 16 This according to al-Shahrastànì’s K. al-Milal wa-l-ni˙al, ed. ), 42–43. See the introduction and French translation in: D. Gimaret and G. Monnot, Shahrastani, Livre des religions et des sects, 2 vols.
A Muslim Theologian in the Sectarian Milieu: Abd al-Jabbar and the Critique of Christian Origins (Islamic History and Civilization) by Gabriel Reynolds