Al-Ḥasan al-Baṣrī (d. 110H/728CE) and the Formation of His Legacy in Classical Islamic Scholarship
Meir M. Bar-Asher
Relying on classical and modern Arabic sources, Sunnī and Shī‘ī alike, as well as on a wide range of western research, Meir Bar-Asher sheds new light on the Imāmī methods of exegesis and on the principal Imāmī doctrines as reflected in the early Imāmī exegetical corpus.
With an Introduction and Explanatory Notes
Edited by Robert McKim
Contributors are: Imran Aijaz, David Basinger, Paul Rhodes Eddy, Jerome Gellman, Mohammad Hassan Khalil, Eugene Korn, Daniel A. Madigan, Robert McKim, John Sanders, and Diego R. Sarrió Cucarella.
"Judaism, Christianity and Islam’s attitudes to other religions are thoughtfully examined in this collection, both with fine historical sensibility as well as original constructive contributions from leading scholars in the field. A series of helpful meta-reflections follow on: typologies in theology of religions; the act of comparison between traditions; and a plea for informed tolerance when difference is confronted. A rare treat: an edited collection that is of uniformly high quality, throwing immense light on the subject. It will help specialists and undergraduate students approaching the subject of religious pluralism." - Professor Gavin D’Costa, University of Bristol, September 2016.
compromise their egalitarian views (p. 140). That misrepresentation takes various forms, such as presenting marginal views as having been dominant in the tradition, falsely attributing views to it, speaking vaguely or misleadingly about its diversity, or softening some of its common beliefs. What the first
Ghassan el Masri
-related matters in Islamic theology or even to give an externalist’s account of the sort of eschatological theologies present in Islam. In lange’s spirit, one may suggest here concept like “inaugurated eschatology” for certain historical applications of otherworldly beliefs in Islamic history such as in the Shīʿī
Michael L. Bevers
time where one can act unethically. All points in space and time become stages for ethical enactment. The enactment of ethics finds its foundation in three fundamentals. The first fundamental requirement is that ethics must be a lived experience mabdaʾ al-ishtighāl al-mubāshir . A system of belief
. Therefore, an action or behaviour would be considered wrong and prohibited because it is evil, not evil because it is prohibited. However, it must be mentioned that this does not contradict the belief that qabīḥ and ḥarām designate the same action. The Almighty explicitly states that He has endowed
A. Kevin Reinhart
Religions, and Comparative Ethics, this commonly-held belief that the Qurʾān is made up of rules poses a historiographical problem. Islam was arguably the first “world religion,” and it has proved a meaningful way to live in an astonishing set of geographical and sociological environments—urban and rural
probity of the earliest Muslim community, the Prophet’s closest companions, and his wives. (See Yusuf 2007, 76). Sunnīs were able to take this theologically tolerant and inclusive position because of their belief that the unity and continuity of the community was a result of its common adherence to the