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See van Ess, TG, 2:734. 50 Works entitled Radd 'alà l-naßàrà are attributed to both of them. G. Monnot maintains that Îiràr was the first to write a specifically anti-Christian work. See his “Les doctrines des chrétiens dans le ‘Moghni’ de 'Abd al-Jabbàr,” Mélanges de l’Institut dominicain d’études orientales 16 (1983), 14. 51 H. ” “Abù l-Hudhayl al-'Allàf,” EI 2, 1:127. Van Ess points out that almost half of his works have a named opponent. TG, 3:220. See also Ibn al-Nadìm, 203ff. 52 The proper term is East Syrian, yet a difficulty arises from the fact that Arabic medieval texts—Muslim and Christian, East Syrian and non-East Syrian—do in fact use the term Nestorian.

66 the Arabic sources, seems to have grander matters in mind, arguing that this case shows how “we need to be conscious of what recent cultural critics have called ‘master narratives,’ in particular their power to distort our picture of the past. , Stern)” (p. 366). 64 Jewish Christians, 10. 65 Qur"àn translations are mine unless noted. 66 At times the term 'ibriyya appears in Arabic works as the name of the spoken language of contemporary Jews, viz. Aramaic and not Hebrew. Here, however, 'Abd al-Jabbàr is referring to the religious language of the Israelites.

Antichristliche Polemik,” 61. He points out (in n. 23) that Abù 'Abdallàh al-Khwàrizmì includes writing on other religions within the chapter on kalàm in his dictionary of sciences: Mafàtì˙ al-'ulùm. See Khwàrizmì, Mafàtì˙ al-'ulùm, ed. G. van Vloten (Leiden: Brill, 1968), 22–41; Cf. E. Bosworth, “al-Khwarazmì on Theology and Sects: The Chapter on Kalàm in the Mafàtì˙ al-'ulùm,” Bulletin d’études orientales 29 (1978), 85–95. 41 “Polémiques islamo-chrétiennes à l’époque médiévale,” Scholarly Approaches to Religion, Interreligious Perceptions and Islam (Berlin: Peter Lang, 1995), 263.

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