religion rereading what bou 2024

Religion Rereading What Is Bou

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Muhammad Is Not the Father

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The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad who is the seal or last of the prophetsWhile Muhammad had no natural sons who reached the age of maturity he is said to have adopted a man named Zayd and mutual rights of inheritance were created between the two Zayd b Muhammad also known as the Beloved of the Messenger of God was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Quran But if prophecy is hereditary and Muhammad has a son David Powers argues then he might not be the Last Prophet Conversely if he is the Last Prophet he cannot have a sonIn Muhammad Is Not the Father of Any of Your Men Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammads position as the Last Prophet He focuses on narrative accounts of Muhammads repudiation of Zayd of his marriage to Zayds former wife and of Zayds martyrdom in battle against the Byzantines Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions In what is likely to be the most controversial aspect of his book he offers compelling physical evidence that the text of the Quran itself was altered

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Augustine s Manichaean Dilemma Volume

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By 388 CE Augustine had broken with the Manichaeism of his early adulthood and wholeheartedly embraced Nicene Christianity as the tradition with which he would identify and within which he would find meaning Yet conversion rarely if ever represents a clean and total break from the past As Augustine defined and became a Catholic self he also intently engaged with Manichaeism as a rival religious system This second volume of Jason David BeDuhns detailed reconsideration of Augustines life and letters explores the significance of the fact that these two processes unfolded togetherBeDuhn identifies the Manichaean subtext to be found in nearly every work written by Augustine between 388 and 401 and demonstrates Augustines concern with refuting his former beliefs without alienating the Manichaeans he wished to win over To achieve these ends Augustine modified and developed his received Nicene Christian faith strengthening it where it was vulnerable to Manichaean critique and taking it in new directions where he found room within an orthodox frame of reference to accommodate Manichaean perspectives and concerns Against this background BeDuhn is able to shed new light on the complex circumstances and purposes of Augustines most famous work The Confessions as well as his distinctive reading of Paul and his revolutionary concept of grace Augustines Manichaean Dilemma Volume 2 demonstrates the close interplay between Augustines efforts to work out his own Catholic persona and the theological positions associated with his name between the sometimes dramatic twists and turns of his own personal life and his theoretical thinking

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Spiritual Taxonomies and Ritual Authority

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The people of the late ancient Mediterranean world thought about and encountered gods angels demons heroes and other spirits on a regular basis These figures were diverse ambiguous and unclassified and were not ascribed any clear or stable moral valence Whether or not they were helpful or harmful under specific circumstances determined if and what virtues were attributed to them That all changed in the third century CE when a handful of Platonist philosophersPlotinus Origen Porphyry and Iamblichusbegan to produce competing systematic discourses that ordered the realm of spirits in moral and ontological termsIn Spiritual Taxonomies and Ritual Authority Heidi MarxWolf recounts how these Platonist philosophers organized the spirit world into hierarchies or spiritual taxonomies positioning themselves as the high priests of the highest gods in the process By establishing themselves as experts on sacred ritual and doctrinal matters they were able to fortify their authority prestige and reputation The Platonists were not alone in this enterprise and it brought them into competition with rivals to their new authority priests of traditional polytheistic religions and gnostics Members of these rival groups were also involved in identifying and ordering the realm of spirits and in providing the ritual means for dealing with that realm Using her lens of spiritual taxonomy to look at these various groups in tandem MarxWolf demonstrates that Platonist philosophers Christian and nonChristian priests and gnostics were more interconnected socially educationally and intellectually than previously recognized

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Ancient Christian Ecopoetics Cosmologies

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In our age of ecological crisis what insightsif anycan we expect to find by looking to our past Perhaps suggests Virginia Burrus early Christianity might yield usable insights Turning aside from the familiar specter of Christianitys humancentered theology of dominion Burrus directs our attention to aspects of ancient Christian thought and practice that remain strange and alien Drawn to excess and transgression in search of transformation early Christians creatively reimagined the universe and the human cultivating relationships with a wide range of other beingsanimal vegetable and mineral angelic and demonic divine and earthly large and smallIn Ancient Christian Ecopoetics Burrus facilitates a provocative encounter between early Christian theology and contemporary ecological thought In the first section she explores how the mysterious figure of khora drawn from Platos Timaeus haunts Christian and Jewish accounts of a creation envisioned as varyingly monstrous unstable and unknowable In the second section she explores how hagiographical literature queers notions of nature and places the very category of the human into question in part by foregrounding the saints animality in part by writing the saint into the landscape The third section considers material objects as small as portable relics and icons as large as church and monastery complexes Ancient Christians considered all of these animate beings simultaneously powerful and vulnerable protective and in need of protection lovable and loving Viewed through the shifting lenses of an ancient ecopoetics Burrus demonstrates how humans both loomed large and shrank to invisibility absorbed in the rapture of a strange and animate ecology

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Scripture and Tradition Rabbi Akiva

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The earliest rabbinic commentary to the Book of Leviticus the Sifra is generally considered an exemplum of Rabbi Akivas intensely scriptural school of interpretation But Azzan YadinIsrael contends the Sifra commentary exhibits two distinct layers of interpretation that bring dramatically different assumptions to bear on the biblical text earlier interpretations accord with the hermeneutic principles associated with Rabbi Ishmael the other major school of early rabbinic midrash while later additions subtly alter hermeneutic terminology and formulas resulting in an engagement with Scripture that is not interpretive at all Rather the midrashic terminology in the Sifras anonymous passages is part of what YadinIsrael calls a hermeneutic of camouflage aimed at presenting oral traditions as though they were Scripturebased injunctionsScripture and Tradition offers a radical rereading of the Sifra and its authorship with farreaching ramifications for our understanding of rabbinic literature as a whole Using this new understanding of the Sifra as his starting point YadinIsrael demonstrates a two fold break in the portrayal of Rabbi Akiva hermeneutically the sober midrashist who appeared in earlier rabbinic sources is transformed into an inspired oracular interpreter of Scripture in the Babylonian Talmud while the biographically unremarkable sage is recast as a youthful ignoramus who came to Torah study late in life The dual transformations of Rabbi Akivalike the Sifras hermeneutic of camouflageare motivated by an ideological shift toward a greater emphasis on scriptural authority and away from received traditions an insight that sheds new light on the vexing question of midrash and oral tradition in rabbinic sources Through this close examination of a notoriously difficult text Scripture and Tradition recovers a vital piece of the history of Jewish thought

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The Iranian Talmud Reading the

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Although the Babylonian Talmud or Bavli has been a text central and vital to the Jewish canon since the Middle Ages the context in which it was produced has been poorly understood Delving deep into Sasanian material culture and literary remains Shai Secunda pieces together the dynamic world of late antique Iran providing an unprecedented and accessible overview of the world that shaped the BavliSecunda unites the fields of Talmudic scholarship with Old Iranian studies to enable a fresh look at the heterogeneous religious and ethnic communities of preIslamic Iran He analyzes the intercultural dynamics between the Jews and their Persian Zoroastrian neighbors exploring the complex processes and modes of discourse through which these groups came into contact and considering the ways in which rabbis and Zoroastrian priests perceived one another Placing the Bavli and examples of Middle Persian literature side by side the Zoroastrian traces in the former and the discursive and Talmudic qualities of the latter become evident The Iranian Talmud introduces a substantial and essential shift in the field setting the stage for further IranoTalmudic research

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Ancient Christian Ecopoetics Cosmologies

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In our age of ecological crisis what insightsif anycan we expect to find by looking to our past Perhaps suggests Virginia Burrus early Christianity might yield usable insights Turning aside from the familiar specter of Christianitys humancentered theology of dominion Burrus directs our attention to aspects of ancient Christian thought and practice that remain strange and alien Drawn to excess and transgression in search of transformation early Christians creatively reimagined the universe and the human cultivating relationships with a wide range of other beingsanimal vegetable and mineral angelic and demonic divine and earthly large and smallIn Ancient Christian Ecopoetics Burrus facilitates a provocative encounter between early Christian theology and contemporary ecological thought In the first section she explores how the mysterious figure of khora drawn from Platos Timaeus haunts Christian and Jewish accounts of a creation envisioned as varyingly monstrous unstable and unknowable In the second section she explores how hagiographical literature queers notions of nature and places the very category of the human into question in part by foregrounding the saints animality in part by writing the saint into the landscape The third section considers material objects as small as portable relics and icons as large as church and monastery complexes Ancient Christians considered all of these animate beings simultaneously powerful and vulnerable protective and in need of protection lovable and loving Viewed through the shifting lenses of an ancient ecopoetics Burrus demonstrates how humans both loomed large and shrank to invisibility absorbed in the rapture of a strange and animate ecology

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The Invention of Peter Apostolic

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On the first anniversary of his election to the papacy Leo the Great stood before the assembly of bishops convening in Rome and forcefully asserted his privileged position as the heir of Peter the Apostle This declaration marked the beginning of a powerful tradition the Bishop of Rome would henceforth leverage the cult of St Peter and the popular association of St Peter with the city itself to his advantage In The Invention of Peter George E Demacopoulos examines this Petrine discourse revealing how the link between the historic Peter and the Roman Church strengthened shifted and evolved during the papacies of two of the most creative and dynamic popes of late antiquity ultimately shaping medieval Christianity as we now know itBy emphasizing the ways in which this rhetoric of apostolic privilege was employed extended transformed or resisted between the reigns of Leo the Great and Gregory the Great Demacopoulos offers an alternate account of papal history that challenges the dominant narrative of an inevitable and unbroken rise in papal power from late antiquity through the Middle Ages He unpacks escalating claims to ecclesiastical authority demonstrating how this rhetoric which almost always invokes a link to St Peter does not necessarily represent actual power or prestige but instead reflects moments of papal anxiety and weakness Through its nuanced examination of an array of episcopal activitydiplomatic pastoral political and administrativeThe Invention of Peter offers a new perspective on the emergence of papal authority and illuminates the influence that Petrine discourse exerted on the survival and exceptional status of the Bishop of Rome

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Border Lines The Partition of

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The historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions Following this model there would have been one religion known as Judaism before the birth of Christ which then took on a hybrid identity Even before its subsequent division certain beliefs and practices of this composite would have been identifiable as Christian or JewishIn Border Lines however Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of JudaeoChristianityThere were no characteristics or features that could be described as uniquely Jewish or Christian in late antiquity Boyarin argues Rather Jesusfollowing Jews and Jews who did not follow Jesus lived on a cultural map in which beliefs such as that in a second divine being and practices such as keeping kosher or maintaining the Sabbath were widely and variably distributed The ultimate distinctions between Judaism and Christianity were imposed from above by bordermakers heresiologists anxious to construct a discrete identity for Christianity By defining some beliefs and practices as Christian and others as Jewish or heretical they moved ideas behaviors and people to one side or another of an artificial borderand Boyarin significantly contends invented the very notion of religion

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The Death of a Prophet

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The oldest Islamic biography of Muhammad written in the mideighth century relates that the prophet died at Medina in 632 while earlier and more numerous Jewish Christian Samaritan and even Islamic sources indicate that Muhammad survived to lead the conquest of Palestine beginning in 63435 Although this discrepancy has been known for several decades Stephen J Shoemaker here writes the first systematic study of the various traditionsUsing methods and perspectives borrowed from biblical studies Shoemaker concludes that these reports of Muhammads leadership during the Palestinian invasion likely preserve an early Islamic tradition that was later revised to meet the needs of a changing Islamic selfidentity Muhammad and his followers appear to have expected the world to end in the immediate future perhaps even in their own lifetimes Shoemaker contends When the eschatological Hour failed to arrive on schedule and continued to be deferred to an ever more distant point the meaning of Muhammads message and the faith that he established needed to be fundamentally rethought by his early followersThe larger purpose of The Death of a Prophet exceeds the mere possibility of adjusting the date of Muhammads death by a few years far more important to Shoemaker are questions about the manner in which Islamic origins should be studied The difference in the early sources affords an important opening through which to explore the nature of primitive Islam more broadly Arguing for greater methodological unity between the study of Christian and Islamic origins Shoemaker emphasizes the potential value of nonIslamic sources for reconstructing the history of formative Islam

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Border Lines The Partition of

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Winner of the 2006 Award for Excellence in the Historical Study of Religion from the American Academy of Religion The historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions Following this model there would have been one religion known as Judaism before the birth of Christ which then took on a hybrid identity Even before its subsequent division certain beliefs and practices of this composite would have been identifiable as Christian or JewishIn Border Lines however Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of JudaeoChristianityThere were no characteristics or features that could be described as uniquely Jewish or Christian in late antiquity Boyarin argues Rather Jesusfollowing Jews and Jews who did not follow Jesus lived on a cultural map in which beliefs such as that in a second divine being and practices such as keeping kosher or maintaining the Sabbath were widely and variably distributed The ultimate distinctions between Judaism and Christianity were imposed from above by bordermakers heresiologists anxious to construct a discrete identity for Christianity By defining some beliefs and practices as Christian and others as Jewish or heretical they moved ideas behaviors and people to one side or another of an artificial borderand Boyarin significantly contends invented the very notion of religion

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The Death of a Prophet

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The oldest Islamic biography of Muhammad written in the mideighth century relates that the prophet died at Medina in 632 while earlier and more numerous Jewish Christian Samaritan and even Islamic sources indicate that Muhammad survived to lead the conquest of Palestine beginning in 63435 Although this discrepancy has been known for several decades Stephen J Shoemaker here writes the first systematic study of the various traditionsUsing methods and perspectives borrowed from biblical studies Shoemaker concludes that these reports of Muhammads leadership during the Palestinian invasion likely preserve an early Islamic tradition that was later revised to meet the needs of a changing Islamic selfidentity Muhammad and his followers appear to have expected the world to end in the immediate future perhaps even in their own lifetimes Shoemaker contends When the eschatological Hour failed to arrive on schedule and continued to be deferred to an ever more distant point the meaning of Muhammads message and the faith that he established needed to be fundamentally rethought by his early followersThe larger purpose of The Death of a Prophet exceeds the mere possibility of adjusting the date of Muhammads death by a few years far more important to Shoemaker are questions about the manner in which Islamic origins should be studied The difference in the early sources affords an important opening through which to explore the nature of primitive Islam more broadly Arguing for greater methodological unity between the study of Christian and Islamic origins Shoemaker emphasizes the potential value of nonIslamic sources for reconstructing the history of formative Islam

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Liturgical Subjects Christian Ritual

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Liturgical Subjects examines the history of the self in the Byzantine Empire challenging narratives of Christian subjectivity that focus only on classical antiquity and the Western Middle Ages As Derek Krueger demonstrates Orthodox Christian interior life was profoundly shaped by patterns of worship introduced and disseminated by Byzantine clergy Hymns prayers and sermons transmitted complex emotional responses to biblical stories particularly during Lent Religious services and religious art taught congregants who they were in relation to God and each otherFocusing on Christian practice in Constantinople from the sixth to eleventh centuries Krueger charts the impact of the liturgical calendar the eucharistic rite hymns for vigils and festivals and scenes from the life of Christ on the making of Christian selves Exploring the verse of great Byzantine liturgical poets including Romanos the Melodist Andrew of Crete Theodore the Stoudite and Symeon the New Theologian he demonstrates how their compositions offered templates for Christian selfregard and selfcriticism defining the Christian I Cantors choirs and congregations sang in the first person singular expressing guilt and repentence while prayers and sermons defined the collective identity of the Christian community as sinners in need of salvation By examining the way models of selfhood were formed performed and transmitted in the Byzantine Empire Liturgical Subjects adds a vital dimension to the history of the self in Western culture

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The Memory of the Temple

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When the rabbis composed the Mishnah in the late second or early third century CE the Jerusalem Temple had been destroyed for more then a century Why then do the Temple and its ritual feature so prominently in the Mishnah Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed Naftali S Cohn argues that the memory of the Temple served a political function for the rabbis in their own time They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominanceAt the time the Mishnah was created the rabbis were not the only ones talking extensively about the Temple other Judaeans including followers of Jesus Christians and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple Looking back at the procedures of Temple ritual the rabbis created in the Mishnah a past and a Temple in their own image which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life Seizing on the Temple they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine

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The Death of a Prophet

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The oldest Islamic biography of Muhammad written in the mideighth century relates that the prophet died at Medina in 632 while earlier and more numerous Jewish Christian Samaritan and even Islamic sources indicate that Muhammad survived to lead the conquest of Palestine beginning in 63435 Although this discrepancy has been known for several decades Stephen J Shoemaker here writes the first systematic study of the various traditionsUsing methods and perspectives borrowed from biblical studies Shoemaker concludes that these reports of Muhammads leadership during the Palestinian invasion likely preserve an early Islamic tradition that was later revised to meet the needs of a changing Islamic selfidentity Muhammad and his followers appear to have expected the world to end in the immediate future perhaps even in their own lifetimes Shoemaker contends When the eschatological Hour failed to arrive on schedule and continued to be deferred to an ever more distant point the meaning of Muhammads message and the faith that he established needed to be fundamentally rethought by his early followersThe larger purpose of The Death of a Prophet exceeds the mere possibility of adjusting the date of Muhammads death by a few years far more important to Shoemaker are questions about the manner in which Islamic origins should be studied The difference in the early sources affords an important opening through which to explore the nature of primitive Islam more broadly Arguing for greater methodological unity between the study of Christian and Islamic origins Shoemaker emphasizes the potential value of nonIslamic sources for reconstructing the history of formative Islam

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Augustine s Manichaean Dilemma 1

Explore tips, opinions, and features on Augustine s Manichaean Dilemma 1 sold at 33.5 $ ; this product is listed in the Books & Magazines category, produced by , and sold by Abebooks.com.

2009 Hardcover Cloth dj Slight shelfwear otherwise very good Very Good

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The Memory of the Temple

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When the rabbis composed the Mishnah in the late second or early third century CE the Jerusalem Temple had been destroyed for more then a century Why then do the Temple and its ritual feature so prominently in the Mishnah Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed Naftali S Cohn argues that the memory of the Temple served a political function for the rabbis in their own time They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominanceAt the time the Mishnah was created the rabbis were not the only ones talking extensively about the Temple other Judaeans including followers of Jesus Christians and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple Looking back at the procedures of Temple ritual the rabbis created in the Mishnah a past and a Temple in their own image which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life Seizing on the Temple they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine

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Jews Gentiles and Other Animals

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In Jews Gentiles and Other Animals Mira Beth Wasserman undertakes a close reading of Avoda Zara arguably the Talmuds most scandalous tractate to uncover the hidden architecture of this classic work of Jewish religious thought She proposes a new way of reading the Talmud that brings it into conversation with the humanities including animal studies the new materialisms and other areas of critical theory that have been reshaping the understanding of what it is to be a human beingEven as it comments on the the rabbinic laws that govern relations between Jews and nonJews Avoda Zara is also an attempt to reflect on what all people share in common and on how humans fit into a larger universe of animals and things As is typical of the Talmud in general it proceeds by incorporating a vast and confusing array of apparently digressive materials but Wasserman demonstrates that there is a whole greater than the sum of the parts a sustained effort to explore human identity and differenceIn centuries past Avoda Zara has been a flashpoint in JewishChristian relations It was partly due to its content that the Talmud was subject to burning and censorship by Christian authorities Wasserman develops a twentyfirstcentury reading of the tractate that aims to reposition it as part of a broader quest to understand what connects human beings to each other and to the world around them

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Muhammad Is Not the Father

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The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad who is the seal or last of the prophetsWhile Muhammad had no natural sons who reached the age of maturity he is said to have adopted a man named Zayd and mutual rights of inheritance were created between the two Zayd b Muhammad also known as the Beloved of the Messenger of God was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Quran But if prophecy is hereditary and Muhammad has a son David Powers argues then he might not be the Last Prophet Conversely if he is the Last Prophet he cannot have a sonIn Muhammad Is Not the Father of Any of Your Men Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammads position as the Last Prophet He focuses on narrative accounts of Muhammads repudiation of Zayd of his marriage to Zayds former wife and of Zayds martyrdom in battle against the Byzantines Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions In what is likely to be the most controversial aspect of his book he offers compelling physical evidence that the text of the Quran itself was altered

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