‘Abd al-Ğabbār (d. 1024 AD) belonged to the Bahšamiyya branch of the Basra Mu‘tazila. The Mu‘tazilites upheld the principle of divine justice, and from this perspective they attempted to explain the existence of pain and suffering. This volume deals with ‘Abd al-Ğabbār's opinions on different aspects of pain, such as what pain is, how it is perceived, how it comes into existence, how to judge the infliction of pain and for which purpose God imposes suffering on His creatures. Attention is also given to opinions expressed by Mānkdīm and Ibn Mattawayh, disciples of ‘Abd al-Ğabbār. Included is a historical survey of the Bahšamiyya school. The book sheds light on ‘Abd al-Ğabbār's Mu‘tazilite method in dealing with the question of the existence of human suffering.

A study of the opinions of a prominent tenth-century scholar pertaining to different aspects of pain, including his theological explanation of the existence of human suffering as well as a historical survey of his Bah amiyya Mu tazila school.

When debating the need for prophets, Muslim theologians frequently cited an objection from a group called the Barāhima – either a prophet conveys what is in accordance with reason, so they would be superfluous, or a prophet conveys what is contrary to reason, so they would be rejected. The Barāhima did not recognise prophecy or revelation, because they claimed that reason alone could guide them on the right path. But who were these Barāhima exactly? Were they Brahmans, as their title would suggest? And how did they become associated with this highly incisive objection to prophecy? This book traces the genealogy of the Barāhima and explores their profound impact on the evolution of Islamic theology. It also charts the pivotal role that the Kitāb al-Zumurrud played in disseminating the Barāhima’s critiques and in facilitating an epistemological turn in the wider discourse on prophecy (nubuwwa). When faced with the Barāhima, theologians were not only pressed to explain why rational agents required the input of revelation, but to also identify an epistemic gap that only a prophet could fill. A debate about whether humans required prophets thus evolved into a debate about what humans could and could not know by their own means.

Simo Knuuttila was an influential philosopher, theologian, and historian of philosophy who conducted research on a variety of topics including modalities, emotions, perception, and change in different historical periods, from Ancient to Modern. His contribution to the study of modalities and emotions was groundbreaking and trendsetting with a lasting impact on the area. In this volume, a group of international scholars – all of whom worked directly with Knuuttila – elaborate on some of those topics, trying to understand the core interpretative ideas, the polemical aspects, and how to develop those interpretations in different authors and/or conceptual frameworks. The result is an unique volume that presents a broad range of perspectives on key topics in the history of philosophy in the last decades, both influenced and challenging the interpretations advocated by Knuuttila.

Empathy is generally considered a useful skill for professional students in the helping professions, such as medicine, nursing, teaching, and clergy. This book examines the pedagogical and curricular implications of educating for empathy. Empathy is described as consisting of both cognitive and affective elements. Students may demonstrate empathic abilities on a continuum from an empathic deficit to empathic overload. Mentoring, reflection, journaling, and an understanding of spiritual formation can be helpful to professional students in learning how to engage empathy. For both the professional and the client, empathy can enhance the encounter and the professional relationship. Building on the inherent potential for relationality, professionals engaging empathy bring respectful humility into their encounters that can facilitate intercultural understanding in a diversifying and complex world.

Miriam Goldstein examines the commentary on the Pentateuch authored in the late tenth century by Yusuf ibn Nuh, a leader of the Karaite scholarly community in Jerusalem, and revised and updated by his student Abu al-Faraj Harun. Goldstein examines the work ́s historical background and reception, as well as its exegetical method, a combination of traditional Jewish techniques with methods inspired by the Arabic-Islamic environment. The resulting examination serves as a general introduction to the Karaite school of Judeo-Arabic exegesis (10th/11th c. C.E.), a crucial link between traditional rabbinic literature and the Jewish Bible exegesis of Europe. This book is intended for students of the Bible and biblical exegesis and of medieval Jewish and Middle Eastern history, as well as those simply curious to learn more about this vibrant period of creative composition in Judeo-Arabic.

The art of interpreting Holy Scriptures flourished throughout the culturally heterogeneous pre-modern Orient among Jews, Christians and Muslims. Different ways of interpretation developed within each religion not without considering the others. How were the interactions and how productive were they for the further development of these traditions? Have there been blurred spaces of scholarly activity that transcended sectarian borders? What was the role played by mutual influences in profiling the own tradition against the others? These and other related questions are critically treated in the present volume.

The emergence of the Jewish Bible commentary in the tenth century marks a turning point in Jewish intellectual history, namely, the transition from ancient rabbinic culture to the Arabized Judaism of the medieval period. This book explores a formative moment in this cultural reorientation by analyzing one of the earliest Jewish Bible commentaries. Written in Arabic in tenth-century Jerusalem, Salmon ben Yeruhim's commentary on Lamentations reveals a nuanced negotiation between the rabbinic tradition and the intellectual resources of the Islamic world. Salmon was a prominent figure among the Karaites, a Jewish movement defined by its commitments to biblical scholarship and penitential practices. For him, Lamentations is "instruction for Israel"--spiritual guidance for the Jewish community in exile--and his task is to communicate that instruction. Jewish Piety in Islamic Jerusalem explores the medieval Arabic dimensions of Salmon's project, tracing his engagement with the nascent fields of Arabic literary theory, historiography, and homiletics. The central argument of the book is that Salmon articulates a Jewish pietistic message through emergent Arabic-Islamic genres, transforming them to reflect his own religious and exegetical commitments. In this way, Salmon applies Arabic learning to the Bible at the same time that his understanding of the biblical text expands the Arabic intellectual tradition. The book advances these claims through six analytical chapters and an annotated English translation of the homilies and excursuses of Salmon's commentary.

The present volume of the series Key Concepts in Interreligious Discourses explores various conceptions of evil in Judaism, Christianity, and Islam, including key terms from their respective sacred texts, major theodicy discussions and contemporary developments. Throughout history and even today, religious scholars and believers have struggled with the question of the origin of evil and how a benevolent God can allow evil to exist in the world. Why does a compassionate God not prevent deadly diseases or natural disasters? What do religions define as evil, and is God responsible for or even the creator of this evil? The articles, written by distinguished scholars in their respective fields, offer a variety of answers to such existential questions. The articles address topics such as the origin of evil, the responses to evil in sacred texts and religious traditions, and the role of human agency. Each author offers a critical analysis of these topics as well as recommendations for future research. The volume also highlights commonalities and differences among the three monotheistic religions.

A comparative general study of the problems of suffering as treated by Judaism, Christianity, Islam, Marxism, Hinduism and Buddhism.