Hétérodoxes et non musulmans dans la pensée d’Abū Ḥāmid al-Ġazālī

light the ways in which this genre of literature functioned for Arabicand Syriac-speaking Christian communities, but they also serve to frame the text of Jurjī’s debate as the intellectual legacy of these earliermajlis texts. For Jurjī’s debate, besides purporting to be an account of an authentic conversation, incorporates nearly all of the main points of theological discussion germane to disputation literature. This makes the account of that debate a kind of encyclopaedia of topics debated between Christians and Muslims and demonstration of the ways in which a Christian monk handled them. It makes sense, in this light, that the text of Jurjī’s debate would be copied and circulated widely because it could serve to reassure Christian readers of the assuredness of their faith in contexts of competing religious claims. All of these details make Ibrahim’s and Hackenburg’s introduction a suitable overview of many of the main points of Christian–Muslim theological discussion, so it will be beneficial for students and scholars who are new to this area of study or genre of literature, and scholars well acquainted with the literature now have a fine edition of the work that is suitable for research.