By David Thomas
By means of the 10th century Islamic theology had develop into an built-in approach in which theologians developed refined debts of the character of the realm and God's courting with it. in addition they used it to set up proofs that Islam used to be the one rationally tenable kind of trust, construction those partially on proofs of the illogicalities in different faiths, together with Christianity. via excerpts from key works of the theologians al-Nashi' al-Akbar, al-Maturidi, al-Baqillani and 'Abd al-Jabbar, this e-book indicates how Muslim theologians during this interval made use of Christian doctrines as examples of erroneous pondering to assist verify the correctness in their personal theology, and the way between Muslim theologians Christianity had ceased to draw critical realization as a rival to Islam.
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Extra resources for Christian Doctrines in Islamic Theology (History of Christian-Muslim Relations)
81–82. 32 Fihrist, p. 352/Dodge, p. 690. 33 Over half of the names in alN¯ashi"’s list and a third of the names in al-Qah. ab¯ı’s agree (allowing for correction of transcription errors) both in appearance and largely in order, indicating a close relationship between the two. However, any direct relationship is ruled out by lack of correspondence in the remainder of the lists, and so this partial agreement must be explained by a lost source that was used independently by both authors. 34 So again we see signs of Nestorian influence.
3 ¯ ¯ ¯ : . 4 . : | 2 . 9 5. These diverged from the community on some matters and then diﬀered. Thus, the Apostolics among them taught that marrying and intercourse should be given up, and they debarred those with them who did not declare this. 10 6. 11 8 This list combines items that are recognisably Christian, the Old and New Testaments, Letters of Paul, Acts of the Apostles; distinctively Muslim, the former prophets, the Torah and Gospel, and maybe reward and punishment and bodily resurrection; and specifically Mu#tazil¯ı, divine justice and capacity before the act (the doctrine that God creates in humans the ability to perform acts for themselves and thus to be morally responsible).
The Christians mentioned here evidently make use of the latter interpretation, and take it further to suggest that God’s attributes of knowledge and life are in fact the Son and Holy Spirit as endowers of the qualities of knowing and living upon the being of God. 40 This Christian coinage is elegantly simple, like their analogy between accidents and hypostases. But as with that earlier borrowing, al-N¯ashi" rejects this chain of logic entirely, producing six brief arguments to show that its ramifications eﬀectively destroy it.