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 heritage (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 idea that this polemic was once borrowed from an unknown Judaeo-Christian workforce. 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. by means of analyzing the existence and regarded 'Abd al-Jabbar, in addition to the Islamic, Christian and Jewish antecedants to his polemic, the writer uncovers the intimate dating among sectarian controversy and the improvement of an Islamic doctrine on Christianity.
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Extra info for A Muslim Theologian in the Sectarian Milieu: Abd al-Jabbar and the Critique of Christian Origins (Islamic History and Civilization)
Bi† et Fa∂l al-Óadathì,” Mélanges de l’Université St. Joseph 31 (1984), 483–4; van Ess, “al-NaΩΩàm,” 1057. 56 Abù l-Hudhayl wrote several treatises against NaΩΩàm. Nyberg, “Abù l-Hudhayl al-'Allàf,” 128. It is also reported that, in the midst of a heated argument, Abù l-Hudhayl spat in NaΩΩàm’s face. Van Ess, TG, 3:222. 57 Jà˙iΩ is said to have rejected the ideas of NaΩΩàm (see van Ess, “al-NaΩΩàm,” 1057), but 'Abd al-Jabbàr reports only his admiration for NaΩΩàm. ” 'Abd al-Jabbàr, Fa∂l al-i'tizàl, 264.
Jahrhundert,” Arabica 45 (1998), 379–408. See also Schmidtke’s introduction to Zamakhsharì, al-Minhàj fì ußùl al-dìn, ed. S. Schmidtke (Wiesbaden: Franz Steiner, 1997). 11 Two monographs have been written on 'Abd al-Jabbàr’s theological thought: G. Hourani’s Islamic Rationalism: the Ethics of 'Abd al-Jabbàr and J. 13 Two general statements can be made on this topic at the outset. First: there is no separating the rise of the Mu'tazila and the rise of kalàm. As D. ”14 Second, Mu'tazilì writings are, even in the earliest extant sources, polemical.
N. Frye (Cambridge: Cambridge University Press, 1975) 4:299. 3 Ma˙mùd himself refers to the conquest of Rayy and massacre of its inhabitants in a letter sent to the caliph al-Qàdir (r. 381/991–422/1031): “A letter arrived to the caliph from the commander Yamìn al-Dawla, Abù l-Qàsim Ma˙mùd. In it he greeted our master and ruler, the commander al-Qàdir bi-llàh, the Commander of the Faithful. e. ’ ” Ibn al-Jawzì, al-MuntaΩam fì ta"rìkh al-mulùk wa-l-umam, 10 vols. (Hyderabad: Dà"irat al-Ma'àrif al-'Uthmàniyya, 1357–9), 8:38.