al-Jahiz`s views on christianity with special reference to al-Radd `Ala al-Nasara

Abstract

The study of other religions is not alien in Muslim legacy as Prophet MuÍammad (p.b.u.h) from the very beginning had established the first Islamic state in Medina where the society was multi-religious in nature. In fact, throughout the different stages of its long history, Islam has never been a community that has isolated itself from others. This is true from the time of Prophet Muhammad (p.b.u.h) through the era of the righty guided Caliphs, the Ummayad and `Abbasid caliphates up to the Ottomon caliphates. This has urged Muslims to explore the teachings of other religions, particularly those whose followers lived with them. Therefore, it is no surprise to see Muslim scholars in comparative religion produce scholarly works especially during the `Abbasid rule such as those by Abu Ya`qub Ishaq al-Kindi, Abu Hudhayl al-`Allaf, Abu `Ali al-Jubba`i, al-Jahiz, Ibn Raban al-Tabari and al-Biruni. This research analyzes al-Jahiz’s treatise, “al-Radd `ala al-Nasara” as he was one of the earliest Muslim authors who wrote on Christian doctrines. Moreover, al-Jahiz did not only confine his treatise to Christianity, but he revealed some aspects of Christian practices and their social status in the first era of the `Abbasid period. Therefore, this research on al-Jahiz simultaneously exposes the situation of the Dhimmis and the nature of inter-religious dialogue in his time. Several conclusions can be drawn from this study; firstly, al-Jahiz`s treatise is polemical in nature as he himself did not comprehensively expose the whole aspects of Christianity. But rather he focused on the most debatable issues in his time such as the sonship of Jesus, the authenticity of the Gospels, Jesus miracle and some Christian practices. Besides, al-Jahiz described the Christian community and the privileges they enjoyed under the Muslim caliphs. Secondly, with regard to the sources used in this treatise, it can be said that al-Jahiz had obtained first hand information from the Christians who were neighbours of the Muslims. Thirdly, it can be observed that al-Jahiz had applied argumentative and logical approach as well as textual analysis during his refutation of Christian doctrines. Finally, al-Jahiz did not confine his discussion to Christians alone, but he included some Jewish practices and extended his refutation to some Muslim traditionalists whose principles were contrary to the Mu`tazilite school of thought.