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 Topic: Random Islamic History Posts

 (Read 101083 times)
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  • Random Islamic History Posts
     Reply #330 - March 02, 2017, 03:34 PM

    Khodadad Rezakhani - The Present in the Mind's Past: Imagining the Ancients in the Iranian Popularization of Pre-Islamic History
  • Random Islamic History Posts
     Reply #331 - March 04, 2017, 06:50 PM

    Philip Wood - Al-Ḥīra and its HistoriesḤīra_and_Its_Histories_JAOS_136_2016_785-99
    This study considers the production of history-writing in the Naṣrid kingdom of al-Ḥīra at the end of the sixth century. It argues that Ḥīran history-writing encompassed king-lists, stories of tribal migration, and episcopal histories for the see of Ḥīra, and that the majority of these were composed in the era of the last Naṣrid king, al-Nuʿmān III. It goes on to argue that the Ḥīran material embedded in later sources such as al-Ṭabarī reflects the politics of the Ḥīran court in the period ca. 590–610, the last generation of Ḥīran independence.

  • Random Islamic History Posts
     Reply #332 - March 09, 2017, 04:41 PM

    Back issues of Al-ʿUsur al-Wusta: The Journal of Middle East Medievalists, now available online.
  • Random Islamic History Posts
     Reply #333 - March 10, 2017, 06:39 PM

    Eskandar Sadeghi-Boroujerdi - Scholarship in the Service of Empire: The Legacy of Ann K.S. Lambton in 20th Century Iran
  • Random Islamic History Posts
     Reply #334 - March 14, 2017, 07:12 PM

    Matthew Melvin-Koushki - Early Modern Islamicate Empire: New Forms of Religiopolitical Legitimacy
    The imperial ideologies developed in the post-Mongol Persianate world represent both a break with Islamic precedent and a realization of the millenarian universalism inherent in Islam itself. Early modern Muslim dynasts—styling themselves saint-philosopher-kings, millennial sovereigns and divine cosmocrators—combined Chinggisid, Persian and Islamic symbols of religiopolitical legitimacy in their quest for world domination, emblematized by Alexander the Great, Chinggis Khan and Amir Timur. During this profoundly messianic era, sultans and saints competed for sacral power (walaya); securing access to this power became a driving concern of ruling and scholarly elites, whether by way of Sufism, occultism or Alidism, and often eclectic combinations of all three. The present chapter surveys these new strategies of religiopolitical legitimation pursued between the 15th and 17th centuries by the Timurid, Aqquyunlu, Safavid, Uzbek, Mughal and Ottoman Empires, constituent members of the vast Persian cosmopolis stretching from the Balkans and Anatolia in the west to China and India in the east.

  • Random Islamic History Posts
     Reply #335 - March 14, 2017, 07:18 PM

    Matthew Melvin-Koushki - The Quest for a Universal Science: The Occult Philosophy of Ṣāʾin al-Dīn Turka Iṣfahānī (1369-1432) and Intellectual Millenarianism in Early Timurid Iran (PhD dissertation)Ṣāʾin_al-Dīn_Turka_Iṣfahānī_1369-1432_and_Intellectual_Millenarianism_in_Early_Timurid_Iran
  • Random Islamic History Posts
     Reply #336 - March 17, 2017, 09:41 AM

    Fred Donner - Periodization as a Tool of the Historian with Special Reference to Islamic History
    Abstract: The article discusses periodization and spatialization – delimiting a particular length of time, a particular region of the globe, or both – as necessary strategems for studying history, since the seamless web of human life cannot be analyzed in toto. It discusses different notions of periodization, in particular those advanced by Fernand Braudel and others of the Annales School and the concept of “Zeitschichten” proposed by Reinhart Koselleck. It surveys some of the periodizations that have traditionally been applied specifically in the realm of the history of the Islamic Near East and a number of essays discussing the periodization of Islamic history (especially those of S. D. Goitein and M. Morony). It argues that the notion of an “ideal” or “perfect” periodization of history (or of any subsection of it) that meets all needs is futile. Periodization must be seen, rather, as a tool employed by the historian that highlights a particular set of developments in a society, so that many different periodizations are possible and, indeed, desirable depending on what the historian wishes to understand. The historian must consider what development she wishes to articulate from the past and choose or fashion a periodization that most clearly illuminates that development.

  • Random Islamic History Posts
     Reply #337 - March 18, 2017, 11:52 PM

    Sarah J Pearce reviews Darío Fernández-Morera's The Myth of the Andalusian Paradise
    I’ve taken one for the team. I’ve read it so you don’t have to. Yep. That book.

  • Random Islamic History Posts
     Reply #338 - March 25, 2017, 02:37 PM

    Forthcoming book

    Ibn Qutaybah's The Excellence of the Arabs, translated by Sarah Bowen Savant and Peter Webb

    Peter Webb's introduction to The Excellence of the Arabs
  • Random Islamic History Posts
     Reply #339 - March 25, 2017, 09:59 PM

    Sarah J Pearce reviews Darío Fernández-Morera's The Myth of the Andalusian Paradise

    That review fell right on its face by my lights.  I kept waiting for the part where she revealed some sort of error or defect in his analysis.  Page after page of ad hominems and whining about his lack of respect for her field, and then it ended.  If this passes for a rebuttal in her eyes, then F-M would seem to be correct in his assessment of her field as insular, hyper-politicized, and uncritical.

    My favorite part was when she proclaims that 'Islamophobia' is inseparable from bad scholarship. 

    "Perhaps I am falling into precisely the trap that would allow Fernández-Morera to dismiss my critique as coddling Muslims and casually dismissing those with whom I disagree intellectually as Islamophobes (7); but as these examples show, whatever I might think about the inherent immorality of adopting an anti-Arab or anti-Muslim position, to adopt such a position does skew, distort, and render incorrect historical analyses. An Islamophobic attitude is not separable from bad scholarship on the Islamic world; hatred of Arabs will always affect the reading of Arabic texts. What is on the surface reflects what is below."

    She just can't help herself, even though she sees the problem.  Imagine how asinine and uncritical her proposition would sound if its equivalent were imposed upon any other field of academic scholarship.  "One cannot produce good scholarship on Christianity if one hates Christianity."  "You can't produce good scholarship on the Inquisition if you hate the medieval Catholic Church."  "No scholar can produce good historical analysis of Nazism if they dislike Nazism."  "You cannot be a scholar of Marxism, if you fear Marxism."  "Unless you respect Scientology, you are not qualified to study it."  Whether one hates/fears a particular religious movement, or any other ideology, cannot in any reasoned and critical society be asserted as the precondition for producing scholarship on that ideology in its historical context.  This isn't the medieval era anymore.

    The difference, of course, is that these are all implicitly considered 'white/Western' movements, and thus one has the privilege of being permitted to be critical towards them, while Islam continues to be 'othered' in many corners of academia, such as her field, making an equally critical mindset towards it impermissible ... even blasphemous and politically monstrous, a form of Western imperialist hate.  Islamic imperial occupation thus cannot be criticized in the same manner as European imperial occupation might.  In classical Orientalist fashion, it must be treated with kid gloves, as a foreign and 'other' object, with a halo of the sacrosanct that is denied to 'our own' religions and ideologies.  And this is how Maajid Nawaz ends up on SPLC's hate list---'Islamophobia' becomes asserted as an incriminating political offense, a marker of monstrous difference that allows one to dispose of the incriminated person as a totality.
  • Random Islamic History Posts
     Reply #340 - March 25, 2017, 10:20 PM

    I long for the day we can tell an author, "your book sucks", and explain why his book sucks, without the well being poisoned with mutual charges of "orientalist!" or "dhimmi!".

    If a book does this, or does it passive-aggressively, it's ALWAYS covering up shoddy scholarship. Morena's book may well do just that from the other side, in which case, it's fair to call it out on that, but not to sink to its level.
  • Random Islamic History Posts
     Reply #341 - March 25, 2017, 10:39 PM

    Yeah tbh I only read part of his book and didn't care for it ... particularly when he argued for the glories of pre-Islamic Spain, which mirrors the excesses he criticizes.  The historical question is whether the arguments are logical and supported by evidence, not whether the author has committed thought-crime or not.

    On the other hand, there is a legitimate debate about whether excess politicization is imposed on any particular historical field.  I don't think there's a problem examining that issue, but it should be kept distinct from the merits of the underlying historical arguments, rather than degenerating into ad hominem prosecution.  An author could be demonstrated to be a political monster by a given value system .... and that might be interesting from a political perspective .... but it doesn't mean that you've addressed their actual arguments.  Much of the time it means the opposite, you want to refute the arguments, but it's too difficult, and so is easier to go ad hominem.
  • Random Islamic History Posts
     Reply #342 - March 26, 2017, 08:41 AM

    Khaled A Beydoun - Antebellum Islam
    America’s first Muslims were slaves. Social scientists estimate that 15 to 30 percent of the Africans enslaved in the Antebellum South practiced Islam. Research indicates that the Muslim slave population could have been as high as 1.2 million. Despite their considerable presence in the Antebellum South, the history of Muslim slaves has been largely neglected within legal scholarship.

    This Article argues that the omission of Muslim slaves from legal scholarship is a consequence of the legal segregation of Black and Muslim identity during the Antebellum Era. Two factors brought about this segregation. First, the law remade Africans into Black slaves, and state slave codes criminalized their religious activity and stripped slaves of their religious identities. Second, the state adopted a political conception of Muslim identity that converted it from a religious into a racial identity in the narrow profile of “Arabs” and “Turks” – a non-white class that racially restrictive naturalization laws barred from accessing citizenship. Muslim slaves lived at the intersection of these two irreconcilable racial configurations.

    Edit: This doesn't look like the most reliable article. It would be interesting to see something on the subject that is more critical.
  • Random Islamic History Posts
     Reply #343 - March 29, 2017, 11:44 PM

    Sean Anthony - Review of Ḍirār ibn ʿAmr al-Ghaṭafānī, Kitāb al-TaḥrīshḌirār_ibn_ʿAmr_al-Ghaṭafānī_Kitāb_al-Taḥrīsh_ed._Hüseyin_Hansu_and_Mehmet_Kaskin_Istanbul_Shirkat_Dār_al-Irshād_2014_
    The volume under review is the first published edition of the Kitāb al-Taḥrīsh, a short treatise attributed to the famous second/eighth-century Muslim theologian and qāḍī Abū ʿAmr Ḍirār ibn ʿAmr al-Ghaṭafānī (ca. AH 110–200/AD 728–815). Stated plainly, the Kitāb al-Taḥrīsh is the earliest stand-alone work written by a theologian associated with the Muʿtazila known to have survived, and as such, the wider availability of the work to scholars promises to lead to new insights with ramifications not just for the history of early Muslim theological rationalism but also for the intellectual history of the Islamic world in the second/eighth century as a whole.

  • Random Islamic History Posts
     Reply #344 - April 03, 2017, 01:23 PM

    David Hastings-Ruiz - Review of Islamic Cultures, Islamic Contexts: Essays in Honor of Professor Patricia Crone
  • Random Islamic History Posts
     Reply #345 - April 06, 2017, 03:56 PM

    Landscapes of Survival: Pastoralist Societies, Rock Art and Literacy in Jordan's Black Desert

    Jebel Qurma project on facebook:

    LoS project on twitter:

    Project overview:
    The ‘Black Desert’ in northeastern Jordan is a vast expanse of rough basalt boulder fields and endless gravel plains. Despite the many environmental constraints and severe ecological marginality, the basalt desert appears to be astonishingly rich in all kinds of archaeological remains. High-resolution satellite imagery and new fieldwork in the Jebel Qurma region near the Saudi border revealed hundreds of previously unknown habitation sites and burial mounds and thousands of rock carvings and inscriptions in Safaitic, all dating between roughly 200 BCE and 800 CE. These were the works of pastoralist groups with a mobile lifeway centred on hunting-and-gathering, sheep-goat herding and camel nomadism.

    ‘Landscapes of Survival’ is a multidisciplinary research programme which aims to bring the rich, new datasets (settlements, burials, rock-art, inscriptions) in a single interpretive framework, which has not been done before. It focuses on the social, political, economic and ideological strategies which allowed the local peoples to successfully exploit their inherently marginal landscapes between 200 BCE and 800 CE. The programme investigates pastoralist lifeways and the treatment of the dead in the desert, the role of rock-art in signing the landscape, and the implications of widespread literacy among the local peoples.

    The proposed research into the social structures and fabrics in the Black Desert, and their embedding in the natural and cultural landscapes, elaborates on new insights from archaeology, iconography, epigraphy and the natural sciences. This integrated research effort will put our current, fragmentary knowledge of the cultural significance of the vast desert and its ancient peoples in a completely new light.

    The ‘Landscapes of Survival’ project is based at the Faculty of Archaeology of Leiden University (The Netherlands), and is funded by the Netherlands Organisation for Scientific Research (NWO). The project takes place under the auspices of the Jebel Qurma Archaeological Landscape Project.

    Landscapes of Survival conference (Leiden, 17-18 March 2017):
    International Conference on The Archaeology and Epigraphy of Jordan’s North-Eastern Desert

    Abstract: The so-called ‘Black Desert’ of Jordan and beyond has a an amazingly rich archaeological and epigraphic record. Current fieldwork in the region produces a wealth of fascinating new data sets. The magnitude of the local record demonstrates thriving desert lifeways and challenges any preconceived ideas of marginality or cultural insignificance. In this conference we will bring together scholars working on the archaeology and epigraphy of Jordan’s North-Eastern desert and beyond, in order to explain the prominent achievements of the indigenous peoples through the ages and  to develop new, comparative perspectives on desert cultural landscapes. Guiding themes are regional perspectives and diversity, chronologies, population dynamics, transitions, habitation and burial practices, local identities, mobility and landscape, ecology and environment, connectivity, social and ideological strategies, the meaning of literacy, marginality and periphery, the role of rock art, and the constitution and meanings of local material culture.

    Organisers: Peter Akkermans and Ahmad Al-Jallad

    Abstracts of papers:
    The Badia in Early Islamic Times - Karin Bartl (Deutsches Archäologisches Institut, Jordan)

    The northeastern steppe of Jordan today forms an inhospitable landscape with so little natural resources that its use for settlement seems unattractive. However, various investigations in recent decades have shown that the modern situation does not correspond to settlement activities in prehistoric and protohistoric periods, which were based on different ecological conditions. This also applies to the Late Roman / Early Byzantine period and the Early Islamic / Umayyad period (3rd - 8th centuries), in which individual buildings such as watchtowers, castra and ‘desert castles’ as well as sporadic settlements are evident in the region. The variously documented hydraulic installations attest to sophisticated water management practices for this period and indirectly point to a more humid climate than today. A denser and more species-rich vegetation can be assumed, corresponding to richer fauna, and therefore generally more favorable settlement conditions. Settlement of the steppes in the Umayyad period is based on Late Antique traditions, but precise dating of the sites is sometimes difficult and in most cases is based on architectural and ceramic typologies. The comparatively large variety of architectural structures is striking and most likely is associated with different concepts of use. The Umayyad settlement forms the final climax of the pre-modern usage of the badia. The period after 750 CE is characterized by a decrease of habitation. Reasons for this could be natural disasters such as earthquakes, political events such as the relocation of the center of Caliphal rule, or regional climate changes due to increasing aridity.

    The Lucky Steppe: the Jordanian Badia in Late Antiquity - Alan Walmsley (Sidney, Australia)

    In recent years much attention has been paid to documenting and describing the many Late Antique (ca. 400- 650 CE) village settlements of the Jordanian steppe, extending from the southern slopes of the Hauran to Arabia. Spawned by the empire-wide initiatives of Diocletian, the villages of the badia gained an unprecedented visible presence through the adoption of stone as a building material, thereby preserving local styles of planning and architecture that prevailed for over half a millennium. During this period the badia was a strategic geopolitical and cultural zone that brought fame and fortune to the Arabs who lived there, making it the ‘lucky steppe’. The richness of recent historical and archaeological research is manifest in the many publications that have appeared over the last few decades, notably those from the excavations of the late Michel Piccirillo east of Madaba, the detailed works of Bert de Vries at Umm al-Jimal, and the information-rich publications of the late Irfan Shahid. My current interest is to advance the comprehensive and transdisciplinary evaluation of this historical and archaeological material to reveal the distinctive social structures, belief systems, and ways of daily life shared between the villages and the pastoral countryside, and in which the chief protagonists – the Arab Christian tribes of the Jordanian steppe – featured prominently. This paper highlights some of the new advances in these areas. Once viewed in some quarters, as marginalized border-lands on the fringe of Byzantium, new methodological approaches and the exceptional survival of source material reveals that the Jordanian steppe holds many insights into the developing social and economic profiles of late antiquity in the wider eastern Mediterranean. These profiles record an Arab Christian way of life that deeply informed the developing cultural horizons and political structures of Syria-Palestine in Late Antiquity, and trended with profound influence into and throughout early Islamic times.

    Desert Life:
    The war put an end to archaeologist Peter Akkermans’ digs in Syria; he ended up in a Jordanian patch of no man’s land and discovered all sorts.

    “You might think: what am I doing here? These far-away countries don’t really count. Everybody just assumes there’s nothing there.”

    Using a map, Peter Akkermans points out a region shaped like a new moon; it contains stretches of land in Israel, Egypt, Turkey, Iraq, Iran, Syria and the northern part of Jordan. “The key to everything is the Fertile Crescent.” This region is regarded as archaeologists as a goldmine, because it was farmed from a very early period. “Nobody ever visits the deserts.”

    But he did. His field of research is (literally) in East Jordan, where he ended up by necessity. Akkermans spent 25 years working Syria, in Tell Sabi Abyad, where he conducted large-scale digs. “But the war forced us to leave. In 2011, one week before our departure, the fat hit the fire and I couldn’t reach it.” It was a terrible blow to the research: in 2014, Akkermans told Mare how the jihadists plundered the warehouse where all the finds were kept.

    He had always been interested in the outlying areas and ended up in a patch of no man’s land, close to the border with Saudi Arabia. Based in a deserted oil camp, he and his team of twelve PhD students and degree students comb through the empty area of desert every year. The camp is on the verge of collapsing and partly buried in sand, Akkermans explains.

    Metre by metre, the team is attempting to document an expanse of land measuring three hundred square kilometres. “We are pioneering; we want to reconstruct life in this area”, Akkermans continues. By which he means: all life, from 9,000 BC up to the present day. “Drawings of little lorries done by modern nomads and coins from 1973 – we include all these things.”

    This arid, stony desert region soon proved to have countless signs of previous life: traces of a green country that was once heavily populated by nomads, hunters and herdsmen.

    “On the satellite pictures – Google Earth is ideal for this sort of thing – you can see all sorts of structures. There are traces of walls, huts or houses, paths, barrows and stables. However, a number of questions remained: “When was it built? When was it deserted? We needed to be on the ground to find the answers, and that’s where we noticed details too small to show up on satellite images.”

    On the ground, the archaeologists found more than a thousand rocks with inscriptions and drawings on them. The desert must have teemed with life.

    “The drawings are scratched or hacked into the surface – there are no paintings. They show camels, but there are gazelles, emus, lions and hyenas too and people shooting at the animals with bows and arrows; they are often accompanied by inscriptions in Safaitic writing: lists of parents’ and forefathers’ names. They say things like ‘name, son of, son of, son of ….’ and can go back thirteen generations. It’s a huge memory.”

    The drawings date from around the early part of the first century AD while other remains could be as much as eleven thousand years old. “We only have tiny clues to work with and preservation is a major problem. The bodies in the barrows were only covered by rocks, so they have totally disappeared due to the affects of the weather, insects and dampness. Even in the barrows that have survived intact and have never been robbed only contain dust sometimes; entire bodies can decompose here.”

    The landscape must have looked very different. “We have found wood remains, dating from the third century A.D., from seven different species of tree, species that need water all year round. It must have been much more verdant, with plenty of water; perhaps there weren’t any woods, but there would have been copses.”

    The fact that the deserts weren’t always deserts was revealed last year, when, after many years of drought, it started to rain again. “Immediately, flowers shot up and large pools formed. The countryside was completely transformed; animals could find food again so the nomads returned too.”

    He suspects that the region used to attract lots of herdsmen with livestock but few farmers. “The ground is very stony – even our hiking boots don’t last long. This area would be a farmer’s second or third choice. However, others need room to let their animals graze and perhaps there was some ad hoc agriculture in the low-lying parts.”

    He hopes he can bring a forgotten area back to life with this project. “People always ignore these areas, so the records are very one-sided, as if these people never existed. So many activities are missed: people could draw and write; they had wishes and dreams too.”

    “Many stories about them are disparaging: they are barbarians, living on the furthest boundaries of the kingdoms so they had a bad reputation. In the tales told by the Romans, for instance, only the tribes burn down the forts. But were they independent? Did they have any interactions with cities? How intensive was the contact? We just don’t know.”

  • Random Islamic History Posts
     Reply #346 - April 06, 2017, 05:24 PM

    Isabel Toral-Niehoff - Review of Thomas Bauer, Die Kultur der Ambiguität: Eine andere Geschichte des Islams

    Bernard Heyberger - On Ambiguity in Islam

    Pierre Hecker and Igor Johannsen - Concepts of Culture in Middle Eastern and Islamic Studies

    Katajun Amirpur - Plurality as Matter of Course
    Critics of Islam, Islamic fundamentalists, and even Islamic reformers all have something in common and could therefore profit from reading Thomas Bauer's book on "The Culture of Ambiguity". In their arguments and examples, the so-called critics of Islam as well as Islamic fundamentalists get caught up in kind of sophistry. They both search for verses in the Koran and writings of the Prophet and subsequently cite them out of context.

    Fundamentalists then use the authority of the text to justify their authoritarian views. Critics of Islam do the same, although in the name of enlightenment and progress. Islamic reformers act no differently, as they also assert that they know what "Islam" is supposed to be. And as each of these three groups makes the claim to know the true nature of Islam, they lead to an essentialist characterization of the religion and merely reproduce the Orientalist narrative.

    ​​Critics and fundamentalists alike ignore not only the context under which the texts arose, but, above all, they also ignore the existence of alternative religious practices and lifestyles. It is in this respect that Thomas Bauer's book proves so illuminating.

    Bauer shows how in the past, many truths coexisted side by side. There was the wine goblet and the ban on wine, painting and the ban on images. According to Bauer, Islamic culture was for centuries characterized by an extremely high degree of tolerance for ambiguity. Plurality was a matter of course.

  • Random Islamic History Posts
     Reply #347 - April 06, 2017, 06:40 PM

    Another myth: Chinese taught Arabs to make paper. Rather, sourced locally from Central Asia after conquest.

  • Random Islamic History Posts
     Reply #348 - April 09, 2017, 08:02 AM

    Travis Zadeh - On Reading the Library of Arabic Literature (introduction)
  • Random Islamic History Posts
     Reply #349 - April 09, 2017, 06:56 PM

    Lameen Souag - Romance languages in 17th century North Africa
  • Random Islamic History Posts
     Reply #350 - April 10, 2017, 03:03 PM

    Kees Versteegh - Islamic learning in Arabic-Afrikaans between Malay model and Ottoman reform
    Through the second half of the nineteenth and the first half of the twentieth century the Muslim community of Cape Town produced a large number of texts in various fields of Islamic learning, written in Afrikaans, a creolized variety of the language the Dutch traders had brought to South Africa. The Cape Muslim community had its origin in South Asia and Southeast Asia; most of its founding members had been transported by force by the Dutch colonial authorities. Malay was the language in which they had been educated, and for some time it remained in use as the written language. For oral instruction, the Cape Muslim community soon shifted to Afrikaans. At the end of the nineteenth century, the Ottoman scholar Abu Bakr Effendi introduced the use of Afrikaans in Arabic script, replacing Malay as written language. In this paper I deal with the shift from Malay to Afrikaans and the relationship between Malay heritage and Ottoman reform in the Cape community.

  • Random Islamic History Posts
     Reply #351 - April 11, 2017, 07:20 PM

    Christian Sahner - The First Iconoclasm in Islam: A New History of the Edict of Yazīd II (AH 104/AD 723)īd_II_AH_104_AD_723_
    This article offers a revised history of the iconoclastic edict of the Umayyad caliph Yazīd II, which was promulgated in 104/723. This edict is often interpreted as a precursor of Byzantine iconoclasm and as a forerunner of the Islamic doctrine of images. Yet this focus on later developments has obscured the law’s original purpose and meaning. This essay attempts to examine the issue anew by analyzing the written and archaeological evidence for the edict. In addition to presenting new sources and a revised dating, it situates Yazīd’s actions in the context of early dhimmī legislation; apocalyptic anxieties at the Umayyad court; concerns about social mixing between Muslims and Christians; the caliph’s sphere of activity in Transjordan; the emergence of a prohibition on images in Islamic thought; and the practice of Muslim prayer in churches.

  • Random Islamic History Posts
     Reply #352 - April 11, 2017, 08:19 PM

    Mohamad Ballan - Beyond 'Tolerance' and 'Intolerance': Deconstructing the Myth of the Islamic Golden Age
  • Random Islamic History Posts
     Reply #353 - April 12, 2017, 03:52 PM

    Time Team digging up an Islamic settlement at Dénia in Spain.
  • Random Islamic History Posts
     Reply #354 - April 12, 2017, 07:50 PM

    The book 'The Silk Road' has a description of Vasco De Gama encountering a boat in the Indian Ocean loaded with muslims returning from the Haj.  He used catapults to fire bomb the boat, sinking it and drowning all souls on board.

  • Random Islamic History Posts
     Reply #355 - April 19, 2017, 10:06 AM

    Bink Hallum - Why were so many of the Greek-Arabic translators Christians?
  • Random Islamic History Posts
     Reply #356 - April 19, 2017, 11:53 AM

    Bink Hallum -

    Q:   Why were so many of the Greek-Arabic translators Christians?

    Hi zeca you are a relentless explorer of Islamic History that I ever come across on internet .,   the references at that link are useful to read through  So let me add them  here



    Euclid, Taḥrīr kitāb al-mu‘tīyāt li-Uqlīdis (London, British Library, IO Islamic 1249, ff 1v-35r)

    ​Ptolemy, Kitāb al-Majisṭī (London, British Library, Add. MS 7474)

    ​Theodosius, Kitāb al-ukar (London, British Library, Delhi Arabic 1926)


    Aḥmad ʿEtmān, al-Munjiz al-ʿArabī al-Islāmī fī al-tarjamah wa-ḥiwār al-thaqāfāt min Baghdād ilá Ṭulayṭilah (al-Qāhirah: al-Hayʾah al-āmmah li-l-kitāb, 2013)

    Dimitri Gutas, Greek Thought, Arabic Culture. The Graeco-Arabic Translation Movement in Baghdad and Early ʿAbbāsid Society (2nd–4th/8th–10th centuries) (London: Routledge, 1998)

    Franz Rosenthal, The Classical Heritage in Islam, translated by Emile and Jenny Marmorstein (London and New York: Routledge, 1975)

    George Saliba, Islamic Science and the Making of the European Renaissance (Cambridge, MA: The MIT Press, 2007)

    and ask you  what answer did you get to that question after reading Benjamin Charles Hallum??

    incidentally all those primary sources which I think are in London British took away from Middle East/Indian subcontinent

    Do not let silence become your legacy.. Question everything   
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Random Islamic History Posts
     Reply #357 - April 19, 2017, 12:46 PM

    This is essentially the answer given in the article:
    It seems to be due to the types of education particular to the various Christian communities within the Islamic world
    Large numbers of Christians in the Byzantine Near East spoke Syriac and used it in their prayers and church services.

    Christians in these Syriac-speaking communities received their education in monastic schools, where they studied in Syriac, but were also taught Greek, the original language of the New Testament. Moreover, there is good evidence that more advanced schooling in these Syriac Christian communities involved the study of ancient Greek books of science and philosophy, and many of these books were translated into Syriac.

    I'd add that he's talking about the 8th to 10th centuries and an Islamic world where there were still far more Christians than Muslims.

  • Random Islamic History Posts
     Reply #358 - May 30, 2017, 10:08 PM

    Peter Adamson recommends the best books on philosophy in the Islamic World
  • Random Islamic History Posts
     Reply #359 - June 02, 2017, 08:46 PM

    Locating Hell in Islamic Traditions - edited by Christian Lange
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