al-Husam al-Mamdud fi al-Radd ala al-Yahud
- Author died
- 750 AH
- Editions
- Dar al-Kutub al-Ilmiyyah
al-Husam al-Mamdud fi al-Radd ala al-Yahud (The Extended Sword in Refutation of the Jews) is a polemical and theological treatise written by the Moroccan Jewish convert to Islam Abd al-Haqq al-Islami (fl. 8th century AH / 14th century CE), dedicated to refuting Judaism and proving the prophethood of Muhammad from Jewish scriptures.
Background and Title
In the introduction to the work, the author explains that he had recognized the truth of Islam and the prophethood of Muhammad sixteen years prior to declaring his faith, but had initially kept his belief concealed. He subsequently resolved that concealment was insufficient and that he was obligated to proclaim monotheism and openly profess faith in Muhammad, which led him to compose this refutation.
In bibliographical and manuscript traditions, the work is also recorded under variant titles, including al-Husam al-Mahdud fi al-Radd ala al-Yahud, al-Sayf al-Majrud fi al-Radd ala al-Yahud, and al-Sayf al-Mamdud fi al-Radd ala al-Yahud.
Structure and Contents
The author arranged the book into five main chapters (abwāb):
- Chapter One: Establishing the passages in Jewish scriptures that demonstrate the prophethood of Muhammad and establish that his mission was directed to all creation.
- Chapter Two: Demonstrating the abrogation (naskh) of all prior religious dispensations and laws by the Islamic revelation.
- Chapter Three: Examining Jewish accusations and disparaging statements directed against prophets, messengers, and their kings.
- Chapter Four: Refuting elements of polytheism (shirk), anthropomorphism (tajsīm), textual corruption, and alterations found within the corrupted Torah.
- Chapter Five: Documenting mentions of veneration of the Prophet Muhammad in Jewish prayers, as well as accounts related to his signs, miracles, and companions.
Method and Sources
The author's polemical method relies on drawing proofs directly from the twenty-four books accepted within the Jewish biblical canon, arguing against his interlocutors using their own authoritative texts. Throughout the treatise, he quotes biblical passages—including verses from the Book of Kings (Malākhīm), Hosea, and the Book of Daniel—by transliterating the Hebrew wording into Arabic characters, followed by an Arabic translation and commentary intended to demonstrate biblical foretellings of Muhammad.
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