By David Thomas
This paintings covers points of Christian lifestyles in and round Baghdad within the early centuries of 'Abbasid rule. It explores either large subject matters, reminiscent of where of monasteries in Muslim cultural lifestyles, accusations of Islam as crypto-adolatry, and Muslim responses to Christian apologetic arguments.
Read or Download Christians at the Heart of Islamic Rule: Church Life and Scholarship in 'Abbasid Iraq (History of Christian-Muslim Relations, 1) (History of Christian-Muslim Relations, 1) PDF
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Additional resources for Christians at the Heart of Islamic Rule: Church Life and Scholarship in 'Abbasid Iraq (History of Christian-Muslim Relations, 1) (History of Christian-Muslim Relations, 1)
14 Troupeau, ‘Les couvents’, pp. 269–70, in connection with Dayr Qunnà and 'Umr Kaskar (al-Shàbushtì, Diyàràt, pp. 265, 274). 15 Al-Shàbushtì, Diyàràt, p. 171. , p. 302). 16 The second interest of the diyàràt books which Troupeau points out is the information they provide about the place of monasteries in 'Abbasid society. Not only Christians but also Muslims frequently visited them for a variety of reasons. As Troupeau observes, the texts pay most attention to caliphs, high oﬃcials, courtiers, poets and musicians, but it is clear that large numbers of less eminent Muslims also found their way to them, at least on special occasions.
Here we ﬁnd again the claim that the cult of the Ka'ba is a reduced form of the old Arabian idolatry. However, Ibn Kammùna’s argument is not that Islam is close to idolatry, but rather that the idolaters were close to monotheism. He claims that they did not believe in another Creator than God, but had their idols to bring them closer to Him. 4)! Ibn Kammùna, Sa'd b. Manßùr b. Kammùna’s Examination of the Inquiries into the Three Faiths. A Thirteenth-Century Essay in Comparative Religion, ed. Moshe Perlmann, Berkeley and Los Angeles, 1967, pp.
204, 207. Al-Shàbushtì, followed by Ibn Fa∂lallàh (Masàlik al-abßàr) thinks that in Christian belief the Transﬁguration took place after the Resurrection; he evidently confuses it with Jesus’s appearances to his disciples after he rose from the dead. ‘Al-tajallì ’ is the normal term for Transﬁguration (Georg Graf, Verzeichnis arabischer kirchlicher Termini, 2nd edn, Louvain, 1954, p. 35) pace Moshe Gil (A History of Palestine 634 –1099, Cambridge, 1997, p. 444), who renders it ‘Revelation’. 42 Monasteries connected with the Old Testament prophets also had a religious signiﬁance for Muslims.