Camilla Adang – författare

The articles brought together in this volume deal with Muslim perceptions and uses of the Bible in its wider sense, including the Hebrew Bible or Old Testament as well as the New Testament, albeit with an emphasis on the former scripture. While Muslims consider the earlier revelations to the People of the Book to have been altered to some extent by the Jews and the Christians and abrogated by the Qurʾān, God's final dispensation to humankind, the Bible is at the same time venerated in view of its divine origin, and questioning this divine origin is tantamount to unbelief. Muslim scholars approached and used the Bible for a variety of purposes and in different ways. Thus Muslim historians regularly relied on biblical materials as their primary source for the pre-Islamic period when discussing the creation as well as the history of the Israelites and the prophets preceding Muhammad. Authors seeking to polemicize against Jews and Christians were primarily interested in the presumed biblical annunciations of Muhammad and his religion and / or in perceived contradictions and cases of internal abrogation in the Bible. These various concerns resulted from and had an impact on the ways in which Muslim authors accessed the scriptures.

Abū ʿAlī Muḥammad Ibn Khallād al-Baṣrī was a distinguished disciple of the Muʿtazilī theologian and founder of the Bahshamiyya, Abū Hāshim al-Jubbāʾī (d. 321/933). He is reported to have written a theological summa, Kitāb al-Uṣūl, as well as an autocommentary. None of the works of Ibn Khallād has come down to us directly, although substantial portions of his Kitāb al-Uṣūl and/or Sharḥ al-Uṣūl have reached us embedded in the Kitāb Ziyādāt Sharḥ al-Uṣūl by the Zaydī Imām al-Nāṭiq bi-l-ḥaqq Abū Ṭālib Yaḥyā b. al-Ḥusayn b. Hārūn al-Buṭḥānī (d. 424/1033). The present volume contains an editio princeps of the text of the Ziyādāt, based on what seems to be a unique manuscript, owned by Leiden University Library (Cod. Or 2949 [= Arab 2307]).

This volume represents the state of the art in research on the controversial Muslim legal scholar, theologian and man of letters Ibn Ḥazm of Cordoba (d. 456/1064), who is widely regarded as one of the most brilliant minds of Islamic Spain. Remembered mostly for his charming treatise on love, he was first and foremost a fierce polemicist who was much criticized for his idiosyncratic views and his abrasive language. Insisting that the sacred sources of Islam are to be understood in their outward sense and that it is only the Prophet Muḥammad whose example may be followed, Ibn Ḥazm alienated himself from his peers. As a result, his books were burned and he was forced to withdraw from public life.Contributors are: Camilla Adang, Hassan Ansari, Samuel-Martin Behloul, Alfonso Carmona, Leigh Chipman, Maribel Fierro, Alejandro García Sanjuán, Livnat Holtzman, Samir Kaddouri, Joep Lameer, Christian Lange, Gabriel Martinez Gros, Luis Molina, Salvador Peña, Jose Miguel Puerta Vilchez, Rafael Ramón Guerrero, Adam Sabra, Sabine Schmidtke, Delfina Serrano, Bruna Soravia, Dominique Urvoy, Kees Versteegh and David Wasserstein.