Ila vital biography of abraham
•
The Three Sons of Abraham: Interfaith Encounters Between Judaism, Christianity and Islam 9780755624065, 9781780767437
Citation preview
Abbreviations and acronyms ADL BT NAB NIV NRSV PT
231137 CH00 i-xx.indd 7
Anti-Defamation League Babylonian Talmud New American Bible New International Version New Revised Standard Version Palestinian Talmud
07/01/2014 08:50
231137 CH00 i-xx.indd 8
07/01/2014 08:50
Introduction Jacques B. Doukhan
Esau said, “I already have plenty, my brother. Keep what you have for yourself.” “To see your face is like seeing the face of God” (Gen. 33:9-10)
Jews, Christians, and Muslims all trace their history and their spiritual raison d’être to their common “tribal ancestor”1 Abraham. It is significant that the name of Abraham appears 72 times in the New Testament, immediately after Moses. Likewise, in the Qur’an the name of Abraham (Ibrahim) is the most frequently mentioned name from the Bible after Moses. Around 245 verses in 25 Surahs refe
•
New Testament Monographs
The Impartial God: Essays in Biblical Studies in Honor of Jouette M. Bassler
By Calvin J. Roetzel, Robert L. Foster
Published: Oct 2007
£55.00
Jouette M. Bassler, Professor of New Testament at Perkins School of Theology at Southern Methodist University since 1986, is widely recognized for contributions to Pauline studies, the Pastoral Epistles, women in the New Testament, and for her work as editor of the Journal of Biblical Literature from 1995 to 1999. The nineteen contributions to this Festschrift include: Charles Cousar on the Christ-hymn in Philippians, Gordon Fee on the locative en in Galatians, Benjamin Fiore on kinship address in Philemon, Robert Foster on the visions of grace in Ephesians, Serge Frolov on the 'Rebellious Tenants' story as political allegory, Victor Furnish on the theology of faith, love, and hope in 1 Thessalonians, Roy Heller on widows in Deuteronomy, Robert Jewett on wrath and violence in Romans and 1 Thessalonians,
•
Historical representations of a Fatimid Imam-caliph: Exploring al Maqrizi’s and Idris’ writings on al-Mu‘izz Li Din Allah
Though they were contemporaries and died within two decades of each other, both authors, the first an Egyptian Sunni Shafi‘i jurist, the second a Yemeni, Tayyibi Ismaili Chief Da‘i, have significantly different interests and motivations when writing about the Fatimid era. Their belief in the purpose of history, their methodology in using source ämne, the focus of their narratives as well as their mål audience man their approaches to recording Fatimid history distinctive. This provides a relatively rare opportunity to study two discrete perspectives from which to understand and examine Fatimid historiography.
The reign of the fourth Imam-caliph, al-Mu‘izz li Din Allah (953-975 CE), an exemplary sovereign in whose era Egypt is brought under Fatimid sway, thus transforming their North African state into a Mediterranean empire, has received focussed atte