Muslim readings of John's Gospel in theʾAbbasid period
Muslims in the ʾAbbasid period showed three broad attitudes to Christian scripture. First, there was the view of those such as al-Qāsim ibn Ibrāhīm (d. 860 CE) and 'Alī al-Ṭabarī (d. c. 855 CE), who accepted elements in the gospels that supported the Qur'an. Second, there was the approach...
| Main Author: | |
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| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2008
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| In: |
Islam and Christian-Muslim relations
Year: 2008, Volume: 19, Issue: 2, Pages: 179-197 |
| Further subjects: | B
Johannesevangelium
B Dialogue B Christology B Islam B Gospel according to John B Middle Ages B Christianity |
| Online Access: |
Volltext (doi) |
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| 520 | |a Muslims in the ʾAbbasid period showed three broad attitudes to Christian scripture. First, there was the view of those such as al-Qāsim ibn Ibrāhīm (d. 860 CE) and 'Alī al-Ṭabarī (d. c. 855 CE), who accepted elements in the gospels that supported the Qur'an. Second, there was the approach of others such as Abū Muḥammad ibn Ḥazm (d. 1064 CE), who rejected the gospels as largely fictitious accounts. A third approach, found in the writing of Abū Bakr al-Bāqillānī (d. 1014 CE) and in A Fitting Refutation of the Divinity of Jesus attributed to Abū Ḥāmid al-Ghazālī (d. 1111 CE), was to regard sayings of Jesus in John's Gospel that seemed to be a claim to divine status as metaphors for a spiritual condition that could be experienced by other believers, and which Muslims could therefore accept as genuine. This Fitting Refutation engaged more perceptively with Christian scripture than any other known Muslim writing in the cAbbasid period. | ||
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