430 Dominik Schlosser
ter known as Eutychios of Alexandria, although Ibn al-Qayyim pref-
aces many passages with the formulation qāla Ibn al-Baṭrīq, thereby
suggesting a direct quotation. The high degree of congruence in word-
ing and in the selection of events treated suggests that this outline is a
distillation of the corresponding sections of al-Jawāb al-ṣaḥīḥ that are
based on the Annales of Eutychios.^29 But speaking against this finding
is the fact that Ibn al-Qayyim’s elucidations on the councils of the years
449–691/692 A. D. have no correspondence in al-Jawāb al-ṣaḥīḥ and yet
exhibit parallels to Eutychios’ Annales. The aforementioned conclusion
could, however, be maintained if one postulated, for example, that Ibn
al-Qayyim had consulted an intermediary source here, as well.
That Ibn al-Qayyim also employed the Kitāb al-Fiṣal fī al-milal
wal-ahwāʾ wal-niḥal (The Book of Opinions on Religions, Heresies,
and Sects) of the Andalusian Ẓāhirī scholar Ibn Ḥazm (d. 457/1064)^30
as a source for his polemical treatise^31 can be deduced from the fact that
the his formal presentation of the Gospels^32 is congruent in all points
with those in Ibn Ḥazm’s heresiographical writing.^33 In addition, it
can be assumed that the anti-Jewish polemic Ifḥām al-yahūd (Silenc-
ing the Jews), composed by the Jewish convert to Islam, Samawʾal
al-Maghribī (d. ca. 570/1175), around 559/1163, served as a source for
Ibn al-Qayyim,^34 because the section found in the Hidāyat al-ḥayārā
29 This is conceded even by Muḥammad Aḥmad al-Ḥājj, who otherwise strives
to underscore Ibn al-Qayyim’s independence and who judges his originality as
greater than Western research generally does. See al-Ḥājj, Dirāsa ḥawla al-kitāb,
pp. 138, 164. In this regard, see also Accad, Muḥammad’s Advent, p. 220; and
Hoover, The Apologetic and Pastoral Intentions, p. 488.
30 For the content and meaning of this work, see in particular Gaudeul, Encounters
and Clashes, pp. 116–119 and the literature cited there. On Ibn Ḥazm’s criti-
cism of Christianity in general, see Arnaldez, Roger: Grammaire et théologie
chez Ibn Ḥazm de Cordoue. Essai sur la structure et les conditions de la penseé
musulmane, Paris 1956, pp. 305–313; and Ljamai, Ibn Ḥazm et la polémique
islamo-chrétienne, pp. 83–139.
31 See ibid., pp. 183–187, 190.
32 Ibn Qayyim al-Jawziyya, Hidāyat al-ḥayārā, pp. 310–311.
33 See the passages in Ibn Ḥazm al-Ẓāḥirī, Abū Muḥammad ʿAlī b. Aḥmad: al-Fiṣal
fī al-milal wal-ahwāʾ wal-niḥal, edited by Muḥammad Ibrāhīm Naṣr and ʿAbd
al-Raḥmān ʿUmayra, Beirut n. d., vol. 2, pp. 13–14.
34 See Perlmann, Moshe: Ifḥām al-yahūd. Silencing the Jews, New York 1964,
pp. 24, 95, B33. On this, see also by the same author: Ibn Qayyim and Samʿaul
al-Maghribi, in: Journal of Jewish Bibliography 3 (1942), pp. 71–74. On Ibn
al-Qayyim’s dependence on Ibn al-Maghribī’s work, see also Lazarus-Yafeh,
Hava: Intertwined Worlds. Medieval Islam and Bible Criticism, Princeton 1992,
pp. 53, n. 8, 133, n. 8, 138–139; and Cohen, Crescent and Cross, 1994, p. 152.
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