By Emmanouela Grypeou, Mark N. Swanson, David Thomas
The subject of this e-book is the early encounters among Christianity and Islam within the japanese provinces of the Byzantine Empire and in Persia from the beginnings of Islam in Mecca to the time of the Abbasids in Bagdad. The contributions during this quantity take care of the most important matters of political and theological discussion and controversy that characterised the various responses of the Christian groups within the Byzantine japanese provinces to the Islamic conquest and its next impression on Byzantine society and heritage. This quantity opens up new examine views surrounding the war of words of Christianity with the early theological and political improvement of Islam. the current e-book emphasizes the significance of the examine of the beginnings and the rules of the kin among the 2 religions.
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Literary excellence was thus the Arab ideal in the non-military sphere, and this was natural since their pastoralist way of life precluded the potential development of the other arts such as architecture, sculpture, painting, and music. The further step from literary excellence to literary incomparability was not far. And #Uk§í provided the venue for the unfolding of this Arab ideal. When a poet such as al-A#sh§ was declared the best by an umpire, who, according to tradition, was none other than the famous panegyrist of the Ghass§nid allies of Byzantium and one of the poets of the Mu#allaq§t, the declaration of his victory expressed and implied that his ode had triumphed over those of other contestants, and so in this sense was incomparable.
Sophronius’ stand on this doctrinal issue distinguished him as the only faithful Chalcedonian in the pentarchy of his day. Conversion, therefore, especially to a foreign doctrine, was out of the question. 1), the setting for the final judgment, and the honoured first qibla for all Muslims. The option of capitulation in exchange for payment of taxes had a precedent, without being considered a treasonous act. Damascus had been surrendered by its bishop, or ‘abbot’, to Kh§lid Ibn al-WalÊd,13 and in 641 the Patriarch of Alexandria delivered the city to #Amr Ibn al-#$s.
56 It was also the venue for Christian preachers, where they tried to wean away the Arabs from their paganism. The Prophet MuÈammad frequented it, and the Nestorians too had a 52 See The Martyrs of Najr§n, p. 46. His name was Abå al-\§rith; see Ibn Sa#d, Al-ãabaq§t al-kubr§, vol. I, Beirut, 1960, p. 357. 54 See ‘$rif #Abd al-GhanÊ, Ta"rÊkh al-HÊra, Damascus, 1993, pp. 49, 58, 59. 55 See The Martyrs of Najr§n, p. 64; Book of the \imyarites, pp. cix-cx. 56 That the accounts of some of these poetic contests have been embellished should not count against their historicity.
The Encounter of Eastern Christianity with Early Islam by Emmanouela Grypeou, Mark N. Swanson, David Thomas