|
|
واصل بن عطاء
An early Muslim theologian who studied under Abu Hashim Abd-Allah ibn Muhammad ibn al-Hanafiyya the son of Imam Ali ibn Abi Talib (d. 40/661) and later in Basra under Hasan al-Basri (d. ). Certain of his ideas contributed to evolution of Mu`tazilite doctrine. .
Al‑Jubbā’ī (d.303/933)
Abū
al‑Ḥasan al‑`Ash`arī (ADD/ADD) was a one time disciple of the leading
Mu`tazali of Baṣrā al‑Jubbā’ī who came to favour a literalist
traditionalism of Ibn Ḥanbal (ADD/ADD) which he ultimately went beyond
holding a concilatory position between Mu`tazilī viewpoints and those
who championed conflicting or opposite theological opinions (see
Anawatī’s diagrammatic synopsis in ibid, EIr. 8:237). Al‑MāturīdI (d.
Xxx/965) was an important follower of al‑Ash`arī though he differed with
him in some respects.
The
Mu`tazilites and Shī`ī Islam.
The basic Mu`tazilite theological theses were accepted by
various non‑Sunnī Muslim factions. They have been perpetuated in
various ways by Shī`ī groups from the 3/9th century , including the
Zaydīs and those groups that later became the Twelvers. This, for
example, through the family of Abū Sahl al‑Nawbakhtī (d. 311/924) and
the disciple of Ibn Bābūya known as al‑Shaykh al‑Mufīd (d.413/1022).
Such is evident, for example, in the Qur’ān commentaries of al‑Ṭūsī
(d.559/1067) and Tabarsī [Tabrīzī] (d.548/1155) (Gimaret, EI2:786).
al‑Qāḍī Abū’l‑Ḥasan b. Aḥmad
al‑Hamadānī (d. 41?/ 1035)
The Shāfi` ī jurist and Mu`tazilite theologian al‑Qāḍī Abu’l‑Ḥasan b. Aḥmad
al‑Hamadānī (d. 41?/ 1035) known as `Abd al‑Jabbār wrote in 385/995 a
work establishing the prophethood of Muhammad, the Tathbīt dalā’il al‑nubuwwa
nabiyyinā Muhammad as well as other important theological works and a
refutation of Christianity (Stern EI21:59‑60;
Anawatī, ERel. 1:3‑4).
Pines,
Stern and others have discussed whether this work reflects the influence
of possibly pre‑Islamic, Judaeo‑Christian materials. The section of
Christians includes polemic against the three main Christian factions,
Jacobites, Nestorians and Orthodox. The position of Paul is that of a
manipulator of the primitive ecclesia who was crucified horizontally.
Jesus was not God’s Son neither was he crucified. In this work Abd al‑
Jabbār has it that the original Gospel given to Jesus is no longer in
the possession of Christians. Similar agruments were made Ibn Hazm in
his Al‑Fi®al fi’l‑milal.. `The Bahā’ ī leader Abd al‑Bahā’ also held to
a form of this belief when he stated in one of his numerous alwāḥ
that the lost original Gospel was in Hebrew. The Gospel as cited here by
`Abd al‑Jabbār reckons that Jesus’ childhood sojurn in Egypt lasted for
twelve years (Pines, 1966 [Jewish Christians] 51; cf. Idem, 1967:190).
ADD : Reynolds analysis in his : Gabriel Said, A Muslim Theologian in
the Sectarian milieu, `Abd al-Jabbār and the Crituque of Christian
Origins. Leiden: E.J. Brill, 2004. `Abd al-Jabbār al-Hamadhānī
= al-Qaḍī `Abū
al-Ḥasan ibn Ahmad `Abd al-Jabbār
Asadābādī ( 386-415 AH = c. 935 = 1024 CE). Major late Mu`tazilite theologian See Sezgin 1:624-626. . al-Mughnī fi abwāb al-tawḥīd wa'l-`adl.
14 vols. in 16, Cairo: Wizarat al-Thaqāfa wa'l-Irshād al-Qawmi, al-Idara
al-֊'Amma lil-Thaqāfa, 1960.
Pines, Shlomo.
The Jewish Christians of the
Early Centuries of Christianity According to a New Source, in:
Proceedings of the Israel Academy of Sciences and Humanities, Volume
II No. 13, Jerusalem 1966,1-74.
"Israel, my Firstborn"
and the Sonship of Jesus. A Theme of Moslem Anti-Christian Polemics,
in: Studies in Mysticism and Religion Presented to Gershom G.
Scholem, Jerusalem 1967,177-190.
Judaeo-Christian Materials in
an Arabic Jewish Treatise, in: Proceedings of the American Academy
for Jewish Research, vol. XXXV, 1967, New York City 1967, 187-217.
"Gospel Quotations and Cognate
Topics in 'Abd al-Jabbar's Tathbīt in Relation to Early Christian
and Judaeo-Christian Readings and Traditions." Jerusalem Studies in
Arabic and Islam 9 (1987): 195-278.
Gospel Quotations and Cognate
Topics in 'Abd al֊Jabbar' s Tathbîtěn. Relation to Early Christian
and Judaeo-Christian Readings and Traditions, in: JSAIS (1987),
195-278. Reynolds, Gabriel Said,
`Abd al-Ḥamīd al‑Ghazālī (d. 505/1111).
It has recently been reiterated that good arguments have
justifiably put forward for regarding `Abd al-Ḥamīd al‑Ghazālī (d.
505/1111) who combined kalām ("theology" ) and Sufism as the
"most influential Muslim teacher after the Prophet Muhammad"
(Elmore,1999:3). His renowned Iḥyā
`ulūm al‑Dīn
(Revival of Religious Sciences) ADD
Sa`d b. Manṣūr Ibn Kammūna (d. 7th/13 cent.)
A great religious tolerance is evidenced in the important
essay of the Jewish oculist and philosopher Sa`d b. Manṣūr Ibn Kammūna
(d. 7th/13 cent.) entitled Tanqīḥ
al‑abḥāth
li’l‑milal al‑thālath
(An Examination of Enquiries into the Three Religious Communities)
written in Baghdad in 679 /1280.
Fakhr al‑Dīn
al‑Razī
(d. 606/1209
).
al-Rāzī = Muhammad ibn `Umar,
Abū al-Su`ud Muhammad ibn, Muhammad Fakhr al-Dīn (d. 606/1209
) G. C. Anawati, 'Fakhr al-Dīn al-Rāzī' EI2 vol.
2:751-5 تفسير مفاتيح الغيب ، التفسير الكبير
al-Risālat al-Kamaliyya
General Articles Jane Dammen McAuliffe.
Nader, A.N.
_________________________________
Kalam in the writings of the Bab It is interesting to note at one point that in his Persian Bayān the Bāb, who was often very dismissive of centuries of Muslim learning, introduced section IV:10 of this book as follows: "It is not permissible to instruct in books aside from the Bayān unless, that is, they are informed by `ilm al‑kalām (theological knowledge) (131). The Bāb evidently had some sympathy with the Muslim theological tradition of kalām. For the Bāb this has to do with divining the murad Allāh (The divine intention)(131). The kalām of one who has accomplished this is as the kalām Allāh, the Word of God himself. In this part of the Bayān the Bāb does strongly interdict the pointless study of al‑manṭīq (Logic), (Sh ī` ī), Uṣūl (al‑Dīn, `Foundational religious doctrine’) and much else besides that is unprofitable for faith.
|