Christian-Muslim Relations. a Bibliographical History. by David Thomas, Alexander Mallett

By David Thomas, Alexander Mallett

Christian-Muslim kinfolk, a Bibliographical background 2 (CMR2) is the second one a part of a common historical past of kin among the faiths. protecting the interval from 900 to 1050, it contains a sequence of introductory essays, including the most physique of multiple hundred special entries on the entire works by means of Christians and Muslims approximately and opposed to each other which are recognized from this era. those entries supply biographical information of the authors the place recognized, descriptions and tests of the works themselves, and whole debts of manuscripts, versions, translations and experiences. the results of collaboration among top students within the box, CMR2 is an imperative foundation for learn in all parts of the background of Christian-Muslim kin.

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143-49. 24 See also M. Canard, ‘Les aventures d’un prisonnier arabe et d’un patrice byzantine à l’époque des guerres bulgarobyzantines’, DOP 9 (1956) 49-72. Canard argues that the story of a Muslim prisoner in the Byzantine empire, as reported by the 10th century historian Muḥassin al-Tanūkhī, has more the flavor of a tale of adventure against an exotic background than of an historical account. 21 David Thomas 21 ours”. 25 A number of historians of universal histories in this period include accounts of Jesus and his family among the events that anticipated the coming of Islam.

207, who also presents Armenian sources (see next footnote). See also the entries on this correspondence by B. Roggema and M. Swanson in CMR 1, pp. 375-76, 381-85 and 377-80 respectively. 30 History of Łewond, the Eminent Vardapet of the Armenians, trans. Z. Arzoumanian, Philadelphia PA, 1982, §§ 13-14. Thomas Artsruni and other Armenian authors also mention this exchange. G. Hoyland, Seeing Islam as others saw it. A survey and evaluation of Christian, Jewish and Zoroastrian writings on early Islam, Princeton NJ, 1997, pp.

Indeed, this kind of official correspondence, including theological and religious discussions, appears several times subsequently. 30 It consists of two letters, the first sent by ʿUmar II, and the second being Leo’s. The late 8th-century Armenian chronicler, Łewond, gives a detailed account of 26 Beihammer, ‘Transformation’, pp. 13-15, 27-28, and his conclusions, pp. 33-34; Dölger, Regesten, no. 633. This letter is also known from later Arab authors, and from the 13th-century Syriac author, Bar Hebraeus.

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