Search results for ""IBN""

Ross Dunn here recounts the great traveler's remarkable career, interpreting it within the cultural and social context of Islamic society and giving the reader both a biography of an extraordinary personality and a study of the hemispheric dimensions of human interchange in medieval times.

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Beginning in 1172, Judah ibn Tibbon, who was called the father of Hebrew translators, wrote a letter to his son that was full of personal and professional guidance. The detailed letter, described as an ethical will, was revised through the years and offered a vivid picture of intellectual life among Andalusi elites exiled in the south of France after 1148. S. J. Pearce sets this letter into broader context and reads it as a document of literary practice and intellectual values. She reveals how ibn Tibbon, as a translator of philosophical and religious texts, explains how his son should make his way in the family business and how to operate, textually, within Arabic literary models even when writing for a non-Arabic audience. While the letter is also full of personal criticism and admonitions, Pearce shows ibn Tibbon making a powerful argument in favor of the continuation of Arabic as a prestige language for Andalusi Jewish readers and writers, even in exile outside of the Islamic world.

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Investigating sufi-inspired spirituality in the modern world, this multi-faceted and interdisciplinary volume focuses on Beshara, a spiritual movement that applies the teachings of Ibn 'Arabi in a non-Muslim context. It traces the movement's emergence in sixties Britain and analyses its major teachings and practices, exploring through this case-study the interface between Sufism and the New Age, and the encounter between Islam and the West. Examining from a global perspective the impact of cultural transformations associated with modernisation and globalisation on religion, this timely volume concludes by tracing possible futures of Sufi spirituality both in the West and in the Muslim world.

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Ibn Battutah set out in 1325 from his native Tangier on the pilgrimage to Mecca. By the time he returned twenty-nine years later, he had visited most of the known world, travelling three times the distance Marco Polo covered. Spiritual backpacker, social climber, temporary hermit and failed ambassador, he braved brigands, blisters and his own prejudices. The outcome was a monumental travel classic.Captivated by this indefatigable man, award-winning travel writer Tim Mackintosh-Smith set out on his own eventful journey, retracing the Moroccan's eccentric trip from Tangier to Constantinople. Tim proves himself a perfect companion to this distant traveller, and the result is an amazing blend of personalities, history and contemporary observation.

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The Works of Ibn Wāḍiḥ al-Yaʿqūbī, a three volume set, contains a fully annotated translation of the extant writings of Abū al-ʿAbbās al-Yaʿqūbī, a Muslim imperial official and polymath of the third/ninth century, along with an introduction to these works and a biographical sketch of their author. The most important of the works are the History (Ta’rikh) and his Geography (Kitab al-buldan). It also contains a new translation of al-Yaʿqūbī’s political essay (Mushakalat al-nas) and a set of fragmentary texts drawn from other Arabic medieval works. Al-Yaʿqūbī’s writings are among the earliest surviving Arabic-language works of the Islamic period, and thus offer an invaluable body of evidence on patterns of early Islamic history, social and economic organization, and cultural production. Contributors: Laila Asser, Paul Cobb, Lawrence I. Conrad, Elton Daniel, Fred Donner, Michael Fishbein, Matthew S. Gordon, Sidney H. Griffith, Wadad Kadi (al-Qāḍī), Lutz Richter-Bernberg, Chase F. Robinson, Everett K. Rowson

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Interiority and Law presents a groundbreaking reassessment of a medieval Jewish classic, Baḥya ibn Paquda's Guide to the Duties of the Hearts. Michaelis reads this work anew as a revolutionary intervention in Jewish law, or halakha. Overturning perceptions of Baḥya as the shaper of an ethical-religious form of life that exceeds halakha, Michaelis offers a pioneering historical and conceptual analysis of the category of "inner commandments" developed by Baḥya. Interiority and Law reveals that Baḥya's main effort revolved around establishing a new legal formation—namely, the "duties of the hearts"—which would deal entirely with human interiority. Michaelis takes up the implications of Baḥya's radical innovation, examining his unique mystical model of proximity to God, which he based on an increasingly growing fulfillment of the inner commandments. With an integrative approach that puts Baḥya in dialogue with other medieval Muslim and Jewish religious thinkers, this work offers a fresh perspective on our understanding of the interconnectedness of the dynamic, neighboring religious traditions of Judaism and Islam. Contributing to conversations in the history of religion, Jewish studies, and medieval studies on interiority and mysticism, this book reveals Baḥya as a revolutionary and demanding thinker of Jewish law.

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In Raf' al-Malam 'an al-A'imma al-A'lam Ibn Taymiyya pursues the argument as to why a mujtahid might depart from directly acting upon textual evidences. This forms the basis of his discussion regarding the causes underlying disagreements found among Muslim scholars in general and their holding differing legal opinions and proffering divergent arguments in support of those opinions. In this work, Ibn Taymiyya calls for tolerance and understanding of the conclusions arrived at by eminent Muslim scholars. Additionally, he insists that even if a scholar was to err in their judgement, it should not be assumed that they intentionally ignored textual evidence as there could be various reasons for what others consider to be a departure from textual evidences. Hence, according to Ibn Taymiyya, such scholars should not be seen as blameworthy and liable to punishment but rather they should be revered as scholars who exercised their right of ijtihad. Thus, even if such a scholar was thought to have erred, there would most certainly be a methodological reason behind such a departure, rather than an intentional contradiction of the relevant textual evidences. Additionally, Ibn Taymiyya asserts that liability for the punishment depends on the existence of certain conditions and the non-existence of impediments and he affirms that reaching certainty in this regard is almost impossible as this is clearly a very complex and complicated process. In this work it is evident that Ibn Taymiyya benefited from various traditions of learning in which he excelled, including jurisprudence, Hadith and philosophy and hence produced a remarkable work which has proved relevant from the time it was authored about eight centuries ago until our present day. This work contains the Arabic text Raf' al-Malam 'an al-A'imma al A'lam and its translation.

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This is an anthology of outstanding literary importance, probably the most valuable work of Arabic poetry to surface this century. It contains the largest and best collection of Andalusian Muwashshat , 354 in all, of which over 280 are not known from any other source. Arabic text.

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With What ʿĪsā ibn Hishām Told Us, the Library of Arabic Literature brings readers an acknowledged masterpiece of early twentieth-century Arabic prose. Penned by the Egyptian journalist Muḥammad al-Muwayliḥī, this exceptional title was first introduced in serialized form in his family’s pioneering newspaper Miṣbāḥ al-Sharq (Light of the East), on which this edition is based, and later published in book form in 1907. Widely hailed for its erudition and its mordant wit, What ʿĪsā ibn Hishām Told Us was embraced by Egypt’s burgeoning reading public and soon became required reading for generations of Egyptian school students. Bridging classical genres and the emerging tradition of modern Arabic fiction, What ʿĪsā ibn Hishām Told Us is divided into two parts, the second of which was only added to the text with the fourth edition of 1927. Sarcastic in tone and critical in outlook, the book relates the excursions of its narrator ʿĪsā ibn Hishām and his companion, the Pasha, through a rapidly Westernized Cairo at the height of British occupation, providing vivid commentary of a society negotiating—however imperfectly—the clash of imported cultural values and traditional norms of conduct, law, and education. The “Second Journey” takes the narrator to Paris to visit the Exposition Universelle of 1900, where al-Muwayliḥī casts the same relentlessly critical eye on European society, modernity, and the role of Western imperialism as it ripples across the globe. Paving the way for the modern Arabic novel, What ʿĪsā ibn Hishām Told Us is invaluable both for its sociological insight into colonial Egypt and its pioneering role in Arabic literary history. A bilingual Arabic-English edition.

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An extract from Abu l-Mahasin Ibn Taghri Birdi’s Chronicle, entitled Hawadith ad-Duhur fi Mada l-Ayyam wash-Shuhur (845-843 A.H.), translated by William Popper.

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One of the most controversial issues that divided Islamic philosophers and theologians for many centuries was whether human beings would have a spiritual or bodily existence after death. Suhrawardi, a pivotal figure in the history of Islamic philosophy, made a crucial contribution to this debate, with his idea of a world of image.This is a world beyond our earthly existence, to be reached in sleep, meditation, or after death. This unlikely history is unravelled by Van Lit using an innovative approach, looking at a curious idea concerning eschatology proposed by Ibn Sina. He explores the ways in which this idea - refuted by most medieval thinkers - was used by Suhrawardi and Shahrazuri to construct a sophisticated system of thought which has progressed through the centuries to take its place within mainstream theological texts. The world of image remains a relevant notion for Muslim thinkers today.

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In 922 AD, an Arab envoy from Baghdad named Ibn Fadlan encountered a party of Viking traders on the upper reaches of the Volga River. In his subsequent report on his mission he gave a meticulous and astonishingly objective description of Viking customs, dress, table manners, religion and sexual practices, as well as the only eyewitness account ever written of a Viking ship cremation.Between the ninth and fourteenth centuries, Arab travellers such as Ibn Fadlan journeyed widely and frequently into the far north, crossing territories that now include Russia, Uzbekistan and Kazakhstan. Their fascinating accounts describe how the numerous tribes and peoples they encountered traded furs, paid tribute and waged wars. This accessible new translation offers an illuminating insight into the world of the Arab geographers, and the medieval lands of the far north.

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With What ʿĪsā ibn Hishām Told Us, the Library of Arabic Literature brings readers an acknowledged masterpiece of early twentieth-century Arabic prose. Penned by the Egyptian journalist Muḥammad al-Muwayliḥī, this exceptional title was first introduced in serialized form in his family’s pioneering newspaper Miṣbāḥ al-Sharq (Light of the East), on which this edition is based, and later published in book form in 1907. Widely hailed for its erudition and its mordant wit, What ʿĪsā ibn Hishām Told Us was embraced by Egypt’s burgeoning reading public and soon became required reading for generations of Egyptian school students. Bridging classical genres and the emerging tradition of modern Arabic fiction, What ʿĪsā ibn Hishām Told Us is divided into two parts, the second of which was only added to the text with the fourth edition of 1927. Sarcastic in tone and critical in outlook, the book relates the excursions of its narrator ʿĪsā ibn Hishām and his companion, the Pasha, through a rapidly Westernized Cairo at the height of British occupation, providing vivid commentary of a society negotiating—however imperfectly—the clash of imported cultural values and traditional norms of conduct, law, and education. The “Second Journey” takes the narrator to Paris to visit the Exposition Universelle of 1900, where al-Muwayliḥī casts the same relentlessly critical eye on European society, modernity, and the role of Western imperialism as it ripples across the globe. Paving the way for the modern Arabic novel, What ʿĪsā ibn Hishām Told Us is invaluable both for its sociological insight into colonial Egypt and its pioneering role in Arabic literary history. A bilingual Arabic-English edition.

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Arabic and European studies of Ibn Khaldun, the great medieval polymath, follow one of two paths. In one direction, scholars interpret his Prolegomena, written in 1377, as the point at which the new social sciences emerged. They identify Ibn Khaldun’s ‘new science of culture’ as sociology or as an ‘Islamic’ (or ‘Arab’) alternative to sociology. In the other direction, the interpretation of Khaldunian discourse is confined to the Islamic-Aristotelian paradigm of its time. The epistemological novelty of the Prolegomena is dismissed and the science of culture is perceived as a minor contribution to the Aristotelian curriculum. Charting a different path, Javad Tabatabai’s highly original Ibn Khaldun and the Social Sciences is an inquiry into the condition of the im-possibility of the social sciences in the Islamic-Aristotelian paradigm. Rather than identifying the science of culture as a forerunner of, or alternative to, sociology, it investigates the Prolegomena within the epistemological framework established by the social sciences. Javad Tabatabai theorizes the condition of im-possibility of the ‘scientific revolution’ as the ‘epistemic obstacle’ to modernity in Islamic civilization. This theorization revisits Michel Foucault’s discussion of the condition of possibility of the human sciences in light of the history of Christian-Aristotelian thought and the broader French debates about epistemology from Bachelard to Althusser. Ibn Khaldun and the Social Science offers a critical theory of tradition and modernity in the Middle East, elaborating on a historical situation where social and human sciences emerged by the way of colonial and post-colonial translations of discourse from Europe, and in a historical and epistemological break with inherited traditions of knowledge. In this situation, Tabatabai highlights the significance of reactivating Ibn Khaldun’s critical reckoning with the limit of inherited traditions as the political-theological horizon of renewal.

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Al-Isharat wal-Tanbihat (Remarks and Admonitions) is one of the most mature and comprehensive philosophical works by Ibn Sina (Avicenna, 980-1037). Grounded in an exploration of logic (which Ibn Sina described as the gate to knowledge) and happiness (the ultimate human goal), the text illuminates the divine, the human being, and the nature of things through a wide-ranging discussion of topics. The sections of Physics and Metaphysics deal with the nature of bodies and souls as well as existence, creation, and knowledge. Especially important are Ibn Sina's views of God's knowledge of particulars, which generated much controversy in medieval Islamic and Christian philosophical and theological circles and provoked a strong rejection by eleventh-century philosopher al-Ghazali. This book provides the first annotated English translation of Physics and Metaphysics and edits the original Arabic text on which the translation is based. It begins with a detailed analysis of the text, followed by a translation of the three classes or groups of ideas in the Physics (On the Substance of Bodies, On the Directions and Their Primary and Secondary Bodies, and On the Terrestrial and Celestial Souls) and the four in the Metaphysics (On Existence and Its Causes, Creation Ex Nihilo and Immediate Creation, On Ends, on Their Principles, and on the Arrangement [of Existence], and On Abstraction. The Metaphysics closes with a significant discussion of the concepts of providence, good, and evil, which Ibn Sina uses to introduce a theodicy. Researchers, faculty, and students in philosophy, theology, religion, and intellectual history will find in this work a useful and necessary source for understanding Ibn Sina's philosophical thought and, more generally, the medieval Islamic and Christian study of nature, the world beyond, psychology, God, and the concept of evil.

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Celebrated in a film featuring Omar Sharif in his final role, meet the scientist known as the "Father of Optics," Ibn al-Haytham!During the golden age of science, knowledge, and invention in Muslim civilization -- also known as the "Dark Ages" in Western Europe -- this incredible scholar discovered how we see and set the stage for the methods we now know as the scientific process. Packed with beautiful and engaging photos, kids will learn all about this fascinating scientist. The level 3 text provides accessible, yet wide-ranging, information for independent readers. This book is a companion to the international educational campaign, "1001 Inventions and the World of Ibn al-Haytham," that includes interactive exhibits, workshops, live shows, and a 12-minute film starring Omar Sharif in his final film role before his death.

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Collins Arabic Big Cat is a guided reading series for ages 3 to 11. The series is structured with reference to the learning progression of Arabic at nursery and primary schools researched especially for Collins. This carefully graded approach allows children to build up their reading knowledge of Arabic step by step. Level 8 books are becoming more complex, although still strongly patterned but to a lesser extent than level 7. Although the focus remains on vowelling to aid the flow of reading with verbal sentences of up to 8-10 words, level 8 books have more events and episodes, fewer repeated patterns, and more complex vocabulary. Non-fiction titles use non-fiction tools – including signs, labels, captions and diagrams – where necessary. Double spacing is used between words to ensure children see where each new word in a sentence begins and ends. Books contain between 90 and 170 words. Jabir bin Hayyan lived in Kufa and Damascus about a hundred years after the birth of Islam. Find out about his life and work and why he is called ‘the father of chemistry’.

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Solomon ibn Verga was one of the victims of the decrees expelling the Jews from Spain and Portugal in the 1490s, and his Shevet Yehudah (The Scepter of Judah, ca. 1520) numbered among the most popular Hebrew books of the sixteenth century. Its title page lured readers and buyers with a promise to relate "the terrible events and calamities that afflicted the Jews while in the lands of non-Jewish peoples": blood libels, disputations, conspiracies, evil decrees, expulsions, and more. The book itself preserves collective memories, illuminates a critical and transitional phase in Jewish history, and advances a new vision of European society and government. It reflects a world of renaissance, reformation, and global exploration but also one fraught with crisis for Christian majority and Jewish minority alike. Among the multitudes of Iberian Jewish conversos who had received Christian baptism by the end of the fifteenth century, ibn Verga experienced the destruction of Spanish-Portuguese Jewry just as the Catholic Church began to lose exclusive control over the structures of Western religious life; and he joined other Europeans in reevaluating boundaries and affiliations that shaped their identities. In A Historian in Exile, Jeremy Cohen shows how Shevet Yehudah bridges the divide between the medieval and early modern periods, reflecting a contemporary consciousness that a new order had begun to replace the old. Ibn Verga's text engages this receding past in conversation, Cohen contends; it uses historical narrative to challenge regnant assumptions, to offer new solutions to age-old problems, to call Jews to task for bringing much of the hostility toward them upon themselves, and to chart a viable direction for a people seeking a place to call home in a radically transformed world.

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What happened to ancient Greek thought after Antiquity? What impact did Abrahamic religions have on medieval Byzantine and Islamic scholars who adapted and reinvigorated this ancient philosophical heritage? Reason and Revelation in Byzantine Antioch tackles these questions by examining the work of the eleventh-century Christian theologian Abdallah ibn al-Fadl, who undertook an ambitious program of translating Greek texts, ancient and contemporary, into Arabic. Poised between the Byzantine Empire that controlled his home city of Antioch and the Arabic-speaking cultural universe of Syria-Palestine, Egypt, Aleppo, and Iraq, Ibn al-Fadl engaged intensely with both Greek and Arabic philosophy, science, and literary culture. Challenging the common narrative that treats Christian and Muslim scholars in almost total isolation from each other in the Middle Ages, Alexandre M. Roberts reveals a shared culture of robust intellectual curiosity in the service of tradition that has had a lasting role in Eurasian intellectual history.

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Miriam Goldstein's book is an ambitious study of a significant work composed by two leaders of the community of Karaite scholars living in Jerusalem (10th/11th c. C.E.). Yūsuf ibn Nūh, a grammarian and revered teacher of this scholarly community, authored a lengthy commentary on the Pentateuch, which was revised and updated by his student Abu al-Faraj Harun. Goldstein examines the historical background of the composition and its reception, as well as major principles of its exegetical method, an amalgamation of traditional Jewish techniques with methods and concepts inspired by or absorbed from the Arabic-Islamic environment. The book includes extensive citation from the commentary in English translation and an appendix of all cited texts in the original Judeo-Arabic. Yet this book is more than a study of one specific composition. Goldstein's analysis provides a basis for the recognition and understanding of the exegetical methods employed extensively, consistently and conservatively during two centuries of Karaite exegesis in Jerusalem. Furthermore, it serves as an introduction to a school of exegesis that was one of the crucial links between traditional rabbinic literature and the Jewish Bible commentaries composed in Europe. This book is intended for students of the Bible and biblical exegesis and of medieval Jewish and Middle Eastern history, as well as those simply curious to learn more about this vibrant period of creative composition in Judeo-Arabic.

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Islamic allegory is the product of a cohesive literary tradition to which few contributed as significantly as Ibn Sina (Avicenna), the eleventh-century Muslim philosopher. Peter Heath here offers a detailed examination of Avicenna's contribution, paying special attention to Avicenna's psychology and poetics and to the ways in which they influenced strains of theological, mystical, and literary thought in subsequent Islamic—and Western—intellectual and religious history. Heath begins by showing how Avicenna's writings fit into the context and general history of Islamic allegory and explores the interaction among allegory, allegoresis, and philosophy in Avicenna's thought. He then provides a brief introduction to Avicenna as an historical figure. From there, he examines the ways in which Avicenna's cosmological, psychological, and epistemological theories find parallel, if diverse, expression in the disparate formats of philosophical and allegorical narration. Included in this book is an illustration of Avicenna's allegorical practice. This takes the form of a translation of the Mi'raj Nama (The Book of the Prophet Muhammad's Ascent to Heaven), a short treatise in Persian generally attributed to Avicenna. The text concludes with an investigation of the literary dimension Avicenna's allegorical theory and practice by examining his use of description metaphor. Allegory and Philosophy in Avicenna is an original and important work that breaks new ground by applying the techniques of modern literary criticism to the study of Medieval Islamic philosophy. It will be of interest to scholars and students of medieval Islamic and Western literature and philosophy.

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In the present book, Oliver Kahl offers, for the first time, a complete, annotated English translation of Ibn Juljul’s Ṭabaqāt al-aṭibbāʾ wa-l-ḥukamāʾ, one of the earliest Arabic texts of its kind. Ibn Juljul’s work, completed in the year 987 CE in Córdoba, is essentially a collection of biographical essays on ancient and medieval physicians, scientists and philosophers, interspersed with numerous anecdotes and containing a highly instructive, relatively long section on ‘Andalusian sages’. The work represents a most crucial source for our understanding of the evolution and the development of medicine and philosophy in Muslim Spain, drawing also on a number of otherwise unattested Latin-into-Arabic translations, and abounding moreover in burlesque literary embellishments.

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Tajrid sayf al-himmah li-stikhraj ma fi dhimmat al-dhimmah is a scholarly, Arabic-only edition of a text by 'Uthman ibn Ibrahim al-Nabulusi, which is also available in English translation from the Library of Arabic Literature as The Sword of Ambition. In this work addressed to the Ayyubid sultan, al-Nabulusi argues against employing Coptic and Jewish officials, leaving no rhetorical stone unturned as he pours his deep knowledge of history, law, and literature into the work. An Arabic edition with English scholarly apparatus.

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Illustrated with 3 plates. Ibn al-Farid (d. 632/1235) has long been venerated as a Sufi saint and poet whose verse stands as a high point in Arabic poetry. Several of his poems became religious and literary classics, among them the al-Khamriyah or Wine Ode. Perhaps the first and certainly the most influential commentary on this poem was the Sharh Khamriyat Ibn al-Farid by Dawud al-Qaysari (d. ca. 748/1347). Al-Qaysari was a direct spiritual descendent of the great Sufi master Ibn al-`Arabi (d. 637/1240), whose disciples read and reflected on Ibn al-Farids verse as part of their mystical studies. Al-Qaysari prefaces his commentary with a thoughtful essay on love, its various types, and their effects within creation. He then turns to a verse by verse commentary of the Wine-Ode in order to reveal the subtle, mystical meanings of Ibn al-Farids celebrated poem. The Wine of Love & Life by Th. Emil Homerin makes available for the first time the full Arabic edition and English translation of al-Qaysaris master-work of Sufi theology.

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Quels sont les rapports entre recherche et enseignement lors de la renaissance mathematique a Bagdad au IXe siecle? Ce livre de Na'im ibn Musa, etabli, traduit et commente ici, est un document exceptionnel qui permet de poser cette question et d'y apporter une premiere reponse. Heritier de trois eminents mathematiciens - les Banu Musa - et eleve du celebre mathematicien Thabit ibn Qurra (826-901), l'auteur reflete cet enseignement et temoigne de la culture mathematique d'une epoque.

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In the eighteenth century, the academic scholar Ibn al-Tayyib made a rihla (journey) from Morocco to the Hijaz, in modern day Saudi Arabia, documenting his travels in the translated manuscript "Rihla ila al-Hijaz", now stored in Leipzig University Library. Lahlali and Al-Dihan here introduce the manuscript and provide a commentary on this remarkable journey and the socio-political climate of the time in which it took place. Al-Tayyib's detailed manuscript contains accounts of observations he made during his travels and his comments regarding the social, economic and political conditions of the countries he visited, as well as comments about the scholars whom he was able to meet. The work is considered the most important reference to the author's life and culture, and is an important source in terms of the linguistic derivations of geographical names. Lahlali and Al-Dihan also provide an insight into al-Tayyib's life and work during the period that he spent outside North Africa. A full translation of the manuscript is provided in this book which serves as a reference for further study.

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When the 13th-century Coptic official al-Makīn Ibn al-ʿAmīd was thrown into prison by Sultan Baybars, he set out to compile a summary of Biblical, Graeco-Roman, and Islamic history for his own consolation. His work, which drew from a vast array of sources, enjoyed enduring success among various readerships: Oriental Christians, in Arabic-speaking communities but also in Ethiopia; Mamluk historians, including Ibn Ḫaldūn and al-Maqrīzī; and early modern Europe. A major instance of Christian-Muslim interaction in the pre-modern era, Ibn al-ʿAmīd’s chronography is still unpublished in its pre-Islamic part. This volume edits, analyzes, and translates the section from Adam to the Achaemenids.

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La historia del morisco Ibn Abd al-Raf y de los moriscos entre las orillas, es una breve escena en la larga duración del tiempo del gran Fernand Braudel, o de la historia del mundo mediterráneo, La Méditerranée, Al-Bahr alabyad al-mutawasit, el lago de Roma, escenario de las incursiones de Barbarroja y Aruj, sendero de Elisa, mítica fundadora de Cartago, de las naves del emperador Carlos V hundidos frente a las murallas de Argel, y victoriosos en las de La Goleta, de la derrota de Lepanto, y las victorias de Quilj Ali, del desembarco, de los aliados en Cerdeña. Hogar de cientos y cientos de barcos y submarinos dormidos en los intestinos de este gran mar, como también reposan en su seno los que partieron soñando el paraíso del Norte. Fortaleza para Europa, puente de África, paréntesis entre dos mundos, enlace entre las orillas, o entre más, en multitud de orillas, entre Tánger y Algeciras?Táriq ibn Ziyad arenga a sus tropas en perfecto Tamazight o en balbuceante árabe: ?El mar está detr

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Der Radd ist eine apologetische Textgattung, die die eigene theologische Position argumentativ verteidigt beziehungsweise die Fragwürdigkeit einer anderen religiösen Position aufzudecken versucht. Eines der argumentativ dichtesten Radd-Werke ist das al-Radd ʿalā l-Naṣārā des al-Jaʿfarī (581/1185-668/1270). In dieser Studie unternimmt Serkan Ince in zweifacher Hinsicht einen ersten Schritt: er füllt eine eklatante Lücke in der Erforschung von al-Jaʿfarīs Werk und betrachtet die Radd-Literatur erstmals aus moderner, argumentationstheoretischer Perspektive. Der Autor stellt zunächst den islamischen Radd in seinen Grundzügen vor und verfolgt seine Entwicklung bis al-Jaʿfarī. Nach einer Darstellung der argumentationstheoretischen Analysemethode folgt eine eingehende Untersuchung zentraler Argumente al-Jaʿfarīs. Die Studie enthält eine vollständige Übersetzung des Hauptteils von al-Jaʿfarīs Radd.

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The Chronicle of Ibn al-Athir (1160-1233 AD), entitled "al-Kamil fi'l-Ta'rikh", is one of the outstanding sources for the history of the mediaeval world. It covers the whole sweep of Islamic history almost up to the death of its author and, with the sources available to him, he attempted to embrace the widest geographical spread; events in Iraq, Iran and further East run in counterpoint with those involving North Africa and Spain. From the time of the arrival of the Crusaders in the Levant, their activities and the Muslim response become the focus of the work. While continuing with the aim of comprehensive coverage, the years in this part are dominated by the careers of Nur al-Din and Saladin, the champions of the Jihad, sometimes called the 'counter-crusade'. Of special interest is the historian's partiality for the House of the former, and his perceived hostility to Saladin.

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The Chronicle of Ibn al-Athir (1160-1233AD), entitled "al-Kamil fi'l-Ta'rikh", is one of the outstanding sources for the history of the mediaeval world. It covers the whole sweep of Islamic history almost up to the death of its author and, with the sources available to him, he attempted to embrace the widest geographical spread; events in Iraq, Iran and further East run in counterpoint with those involving North Africa and Spain. From the time of the arrival of the Crusaders in the Levant, their activities and the Muslim response become the focus of the work. A significant portion of this third part deals with the internal rivalries of the Ayyubid successors of Saladin, their changing relations with the Crusader states and in particular the events of the Damietta Crusade. As always, these events are portrayed against the wider background, with considerable emphasis on events in the eastern Islamic world, the fortunes of the Khwarazm Shahs and the first incursions of the Mongols.

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