Ghaylan al-Dimashqi: The Isolation of a Heretic in Islamic Historiography

Abstract

The meaning and significance of accusations of heresy are difficult to ascertain, regardless of the religious setting or historical milieu in which they appear. Scholars studying medieval European religious history have described heresy as opposition to the Christian church's doctrinal authority, emphasizing that heretics were not only religious but also political dissenters. They questioned church doctrine per se, but also, perhaps more significantly, challenged the church's authority to determine doctrine. In early Islamic history, concepts of heresy and orthodoxy are somewhat more difficult to define. After the Rashidun, there was no dominant religious voice in the community. Instead, a variety of opposing parties struggled for the right to define doctrine. In such circumstances, there could be no orthodoxy, since none had sufficient moral authority or coercive power to impose their views to the exclusion of all others. Consequently, there could be no heresy either, because heretics are simply those whom the dominant religious authority deems to be outside the bounds of orthodoxy. Only after proponents of a particular set of views gained sufficient power to impose their views on others could heterodoxy become heresy.

The word of God: The epistemology of language in classical Islamic theological thought

“…17 These critical standpoints furnished threads of 15 It is even mooted that there were antecedents for these sorts of ideas explored by individuals such as Maʿbad al-Juhanī (d. 705 CE) and Ghaylān al-Dimashqī (d. 743 CE). See Judd (1999). 16 For more general background discussions on this see Alston (2005).…”

Trajectories in the Development of Islamic Theological Thought: the Synthesis ofKalām

“…109–30. Steven C. Judd, ‘Ghaylān al‐Dimashq? : The Isolation of a Heretic in Islamic Historiography’, International Journal of Middle East Studies (1999:31), pp.…”