  Ibn Kammūna wrote glosses to an important work of Islamic theology, Fakhr al-Dīn al-Rāzī’s al-Ma‘ālim (Schmidtke &amp; Pourjavady 2007). In part this is a supercommentary, that is, a response to an earlier set of glosses prepared by his contemporary, Najm al-Din al-Katibi al-Qazwini (d. 1277). In some places Ibn Kammūna defends al-Razi against the strictures of al-Katibī al-Qazwinī, but in others raises criticisms of his own against al-Rāzī. Some of the latter betray upon close reading a subtle anti-Islamic polemic. For example, his long gloss on the first query in chapter seven (Schmidtke &amp; Pourjavady 2007, 96–98) is a critique of the role of miracles in establishing the prophetic mission. Ibn Kammūna names no prophets, concentrating instead on the precise definition of mu‘jiza (the Arabic term for miracle) given by al-Rāzī himself in other writings, which contradicts his definition in this particular work; and further arguing, again on theoretical grounds, that a tradition can be false (or at least contain some falsity) even if the transmitters are many. However, in the query under scrutiny, al-Rāzī is speaking specifically about Muhammad. Thus Ibn Kammūna’s critiques amount in effect to a rejection of the proofs for Muhammad’s prophetic mission. Later on, though, Ibn Kammuna makes specific criticisms of Judaism and Christianity (Schmidtke &amp; Pourjavady 2007, 226). The glosses are written in a the highly technical language of Islamic theology, which is very different from the philosophical diction he uses in other writings. Ibn Kammūna has clearly mastered both idioms. 