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Theme Changer

 Topic: Random Islamic History Posts

 (Read 64593 times)
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  • Random Islamic History Posts
     Reply #120 - November 29, 2015, 04:18 PM

    Podcasts of lectures from the UCLA Center for Near Eastern Studies

  • Random Islamic History Posts
     Reply #121 - November 29, 2015, 04:29 PM

    (Clicky for piccy!)

    Ilham Khuri-Makdisi - The Eastern Mediterranean and the making of global radicalism 1860-1914

    Contents summary:

    Introduction and Chapter 1:

    Chapter 3: Theater and radical politics in Beirut, Cairo, and Alexandria:

    The opposition to the execution of Francisco Ferrer looks like it might have been the earliest international secularist campaign across the Near East. I've also seen it mentioned for Salonica (still an Ottoman city at the time) and Egypt.

    The Eastern Mediterranean and the Making of Global Radicalism 1860-1914

    A lecture by Ilham Khuri-Makdisi, Northeastern University

    In the late nineteenth century and early twentieth, a wide variety of radical leftist ideas began circulating among segments of the populations of Eastern Mediterranean cities, especially in Beirut, Cairo and Alexandria, then among the most culturally and politically important cities of the Arab Ottoman world. These ideas, which were selective adaptations of socialist and anarchist principles, included specific calls for social justice, workers’ rights, mass secular education, and anticlericalism, and more broadly a general challenge to the existing social and political order at home and abroad. Those who embraced such ideas expressed them in articles, pamphlets, plays, and popular poetry (in Arabic, but also in Italian, Ottoman Turkish and Greek), in literary salons, and theatres, and during strikes and demonstrations, disseminating radical thought through educational, cultural, and popular institutions. Radicals formed networks that were connected, informationally, politically, and organizationally, to international and internationalist movements and organizations that sought to promote leftist ideas and implement radical projects in various corners of the world. Beyond these formal and official connections lay an entire worldview and way of being-in-the-world, a global radical moment that radical thinkers and activists in the Eastern Mediterranean partook in and helped shape.

    Ilham Khuri-Makdisi teaches courses in Middle Eastern history, World history and urban history. She is particularly interested in Mediterranean cities in the late 19th, early 20th centuries and the movements of people and ideas. Her current research focuses on the articulation and dissemination of radical ideas such as socialism and anarchism, in eastern Mediterranean cities. Specifically, she analyzes the establishment of migrant networks of intellectuals, dramatists and workers, and their roles in the spread of radical ideas in and between Beirut, Cairo, Alexandria. She argues that the presence and activities of such (nominally 'peripheral') radical networks were central to the making of a globalized world and to the formulation of alternative visions of radicalism.

    Listen to the podcast:
  • Random Islamic History Posts
     Reply #122 - November 30, 2015, 09:23 AM

    Augustine is the person from the ancient world about whom we know most. He is the author of an intimate masterpiece, the Confessions, which continues to delight its many admirers. In it he writes about his infancy and his schooling in the classics in late Roman North Africa, his remarkable mother, his sexual sins ('Give me chastity, but not yet,' he famously prayed), his time in an outlawed heretical sect, his worldly career and friendships and his gradual return to God. His account of his own eventual conversion is a classic study of anguish, hesitation and what he believes to be God's intervention. It has inspired philosophers, Christian thinkers and monastic followers, but it still leaves readers wondering why exactly Augustine chose to compose a work like none before it.

    Robin Lane Fox follows Augustine on a brilliantly described journey, combining the latest scholarship with recently found letters and sermons by Augustine himself to give a portrait of his subject which is subtly different from older biographies. Augustine's heretical years as a Manichaean, his relation to non-Christian philosophy, his mystical aspirations and the nature of his conversion are among the aspects of his life which stand out in a sharper light. For the first time Lane Fox compares him with two contemporaries, an older pagan and a younger Christian, each of whom also wrote about themselves and who illumine Augustine's life and writings by their different choices.

    More than a decade passed between Augustine's conversion and his beginning the Confessions. Lane Fox argues that the Confessions and their thinking were the results of a long gestation over these years, not a sudden change of perspective, but that they were then written as a single swift composition and that its final books are a coherent consummation of its scriptural meditation and personal biography. This exceptional study reminds us why we are so excited and so moved by Augustine's story.

    When you are a Bear of Very Little Brain, and you Think of Things, you find sometimes that a Thing which seemed very Thingish inside you is quite different when it gets out into the open and has other people looking at it.

    A.A. Milne,

    "We cannot slaughter each other out of the human impasse"
  • Random Islamic History Posts
     Reply #123 - December 05, 2015, 12:08 PM

    More early Islamic art:
  • Random Islamic History Posts
     Reply #124 - December 08, 2015, 05:29 PM

    Ian David Morris - Lewond's account of the letters between ‘Umar II and Leo III

    More on this:
  • Random Islamic History Posts
     Reply #125 - December 12, 2015, 07:39 PM

    On Islamic Studies - a conversation with Ahmad Dallal:
  • Random Islamic History Posts
     Reply #126 - December 12, 2015, 08:33 PM

    This looks interesting but requires jstor access

    Mark S Wagner - The Problem of Non-Muslims Who Insult the Prophet Muḥammad
    Questions of whether, how, and why non-Muslims, whose infidel religious practice necessitates ongoing disregard for the Prophet Muḥammad, should be punished for the crime of insulting the Prophet (sabb al-rasūl or shatm al-rasūl) prompted lively debate among Muslims in the eleventh century, especially Shāfiʿīs. This article presents the history and development of the law, and demonstrates that while two of its most draconian interpretations, that of Qāḍī ʿIyāḍ and Ibn Taymiyya, eclipsed more nuanced discussions that took place among Shāfiʿīs and Ḥanafīs, some late Ḥanafī ulama viewed this as a bad development and sought to mine the tradition to reclaim and render normative a more lenient interpretation of the law.

  • Random Islamic History Posts
     Reply #127 - December 13, 2015, 09:50 AM

    Maria Mavoudi - Islamic divination in the context of its "Eastern" and "Western" counterparts
  • Random Islamic History Posts
     Reply #128 - December 15, 2015, 01:08 PM

    Classical Arabic Philosophy - An Anthology of Sources (pdf)
  • Random Islamic History Posts
     Reply #129 - December 15, 2015, 01:38 PM

    Thanks Zeca .. that is a great book

    Reading a bit of it tells me .. History of middle east would have been entirely different if people followed Socrates root of thinking instead of OT..NT..QT..HT..ST..  the gd words...

    Do not let silence become your legacy  
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Random Islamic History Posts
     Reply #130 - December 15, 2015, 05:07 PM

    Actually a lot of people did follow Socrates methods such as Aquinas and his discussion method. The major issue was that people use these methods in conjunction with their holy texts. For example the First Cause argument which was never about a God become about God.
  • Random Islamic History Posts
     Reply #131 - December 15, 2015, 07:29 PM

    Limes Arabicus and Saracen Foederati: The Roman-Byzantine Desert Frontier in Late Antiquity
  • Random Islamic History Posts
     Reply #132 - December 17, 2015, 06:39 PM

    Guy Halsall vs. Tom Holland - The Refugee Crisis, the Paris attacks and the Death of History

    Guy Halsall (an important academic historian specialising in early medieval western Europe) takes exception to a Daily Mail clash of civilisations piece by Tom Holland, along with articles by Niall Ferguson and others.
    Holland’s article rounded off a pretty shameful couple of weeks for the historical discipline (if indeed it be one such, because I am beginning to doubt it).  First of all, superannuated Berlin professor Alexander Demandt gave an interview to Die Welt in which he expressed the views that the refugee crisis was pretty much like the Völkerwanderung which (said he) brought down the Roman Empire, that a north-south ‘farbige Front’ (a coloured front: yes, you read that right) was opening up, but that the current immigrants were more dangerous than the Goths because they weren’t armed (and thus, I assume, we can’t justifiably just gun them down on sight).  The next week, after the Paris attacks, Harvard (yes, Harvard) professor of History Niall ‘Fire His Ass’ Ferguson penned a piece for the Murdoch Press arguing that Paris and the West were falling before a new barbarian invasion, just like Rome.[2]   Ferguson’s piece was of course taken up eagerly by UKIP News, with his credentials as an academic used to support the truth of the argument.[3]  Mostly Ferguson drew upon a half-remembered, half-digested version of Gibbon but he also cited, approvingly, the books by Bryan Ward-Perkins and Peter Heather, which (as people have attempted to silence me before for saying) lend themselves to precisely this sort of far right-wing argument.  Not only – to my knowledge – has neither of these two worthies made any sort of statement distancing themselves from this use of their writing (thus increasing my gut-feeling that they are happy enough with these politics); none of the usually posturing self-styled ‘socially committed historians’ has – to my knowledge – made any effort to speak out.[4]  That has been left to the usually self-effacing, unassuming Professor Mark Humphries and Dr John Henry Clay.  As ever, outside the UK, the picture was rosier.[5]  And finally ‘top historian’ Tom Holland wrote a shocking piece that simplified and distorted 1400 years of history into a binary struggle between Christianity (which seems to be lazily interchangeable with ‘The West’) and Islam (which seems to be lazily interchangeable with ‘Arabs’).  All this, in a whole range of ways, sums up the deep, probably terminal, intellectual crisis in which the discipline of History finds itself

    Tom Holland's article:

    Part 1 of Guy Halsall's response:

    Part 2:

    Part 3:

    Part 3A:

    For responses specifically to Niall Ferguson's article follow the links for Mark Humphries and John Henry Clay in Part 1.
  • Random Islamic History Posts
     Reply #133 - December 18, 2015, 09:56 AM

  • Random Islamic History Posts
     Reply #134 - December 24, 2015, 12:45 AM

    How has Islamic orthodoxy changed over time?
    A new book by the late scholar Shahab Ahmed reveals the capaciousness, complexity, and contradictions of Islam.
    The academy is not the only place where concepts matter. Ahmed’s intended audience, one senses, also lies beyond the gates of Western universities. Looming in the background of the work is the specter of modern Muslim “textual-restrictivism” and “legal-supremacism,” as exemplified by many political Islamists. Here, he detects an ironic agreement between much Western scholarship and modern Islamist thought. Both groups concur that what is central to Islam is the law, which must be accessed through the study of the Koran and the Hadith. Philosophy and Sufism are dismissed by most Islamists as marginal—if not inimical—to the core of Islam, and to Ahmed’s great frustration, Western academics have tended to agree. Like the Islamist, the academic who makes a distinction between the religious essence of Islam on the one hand, and the cultural practices of the “Islamicate” on the other, is favoring one as more authentic than the other. To Ahmed, the modern fundamentalist happily agrees with this formula, insofar as it necessitates a return to “pure and authentic faith…back to the religion, back to Qur’an and [Hadith], back to the law, back to Islam, and not—God forbid!—to Islamicate.”

    Read the first chapter:
    I am seeking to say the word “Islam” in a manner that expresses the historical and human phenomenon that is Islam in its plenitude and complexity of meaning. In conceptualizing Islam as a human and historical phenomenon, I am precisely not seeking to tell the reader what Islam is as a matter of Divine Command, and thus am not seeking to prescribe how Islam should be followed as the means to existential salvation. Rather, I seek to tell the reader what Islam has actually been as a matter of human fact in history....

  • Random Islamic History Posts
     Reply #135 - December 24, 2015, 05:18 AM

    This goes really deep. Nice PDF for those interested in Kalam.

    "If you don't like your religion's fundamentalists, then maybe there's something wrong with your religion's fundamentals."
    "Demanding blind respect but not offering any respect in reciprocation is laughable."
    "Let all the people in all the worlds be in peace."
  • Random Islamic History Posts
     Reply #136 - December 24, 2015, 08:33 AM

    Read the first chapter:


    Dr Shahab Ahmed passed away in sept 2015.............. RIP  .. he was 48 years old...

    Do not let silence become your legacy  
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Random Islamic History Posts
     Reply #137 - December 24, 2015, 10:24 AM

    well on the way of early Islamic history let me put a link of some guys whom I used to chide about their Islamic starts with a quote

    "Just Because Something is ealry, doesn't mean it's true. If something is early, it just means its early. It has to be Early AND Reliable. It's possible that something is early and false." - Bassam Zawadi.

    We can accept that  early Muslims all my have  erred in writing the story of Prophet of Islam,  BUT WHERE IS THE REAL HISTORY OF EARLY ISLAM during "Muhammad's time"?? any way let me put that link..
    The Problems with Ibn Ishaq's Sirat Rasoul Allah (Arabic for The Life of Messenger of Allah)  by   Ehteshaam Gulam   and Bassam Zawadi.

     Was Ibn Ishaq The earliest Biographer of Prophet Muhammad (peace be upon him)?  No, he wasn't.

    It is commonly said that the earliest biography of Prophet Muhamamd (p) was written 120 years after his death at that biography is Ibn Ishaq. This is false. Below is a list of very early biographies of Prophet Muhammad, some written by his own disciples (companions):

    To see very early hadith books and refuting the claim that the hadith came "200 years after the Prophet"  see here and here

    The following is a list of the earliest known Hadith collectors who specialized in collecting Sīra and Maghāzī (wars of the Prophet and companions) reports:

    7th and early 8th century (1st century of Hijra):

    Sahl ibn Abī Ḥathma (d. in Mu'awiya's reign, i.e., 41-60 AH), was a young companion of the Prophet. Parts of his writings on Maghazi are preserved in the Ansāb ofal-Baladhuri, the Ṭabaqāt of Ibn Sa'd, and the works of Ibn Jarir al-Tabari and al-Waqidi.[1]

    Abdullah ibn Abbas (d. 78 AH), a companion of Muhammad, his traditions are found in various works of Hadith and Sīra.

    Saʿīd ibn Saʿd ibn ʿUbāda al-Khazrajī, another young companion, his writings have survived in the Musnad of Ibn Hanbal and Abī ʿIwāna, and the Tārīkh of al-Tabari.[1]

    ʿUrwa ibn al-Zubayr (d. 713). He wrote letters replying to inquiries of the Umayyad caliphs, Abd al-Malik ibn Marwan and al-Walid I, involving questions about certain events that happened in the time of the Prophet. Since Abd al-Malik did not appreciate the maghāzī literature, these letters were not written in story form. He is not known to have written any books on the subject.[2] He was a grandson of Abu Bakr and the younger brother of Abdullah ibn al-Zubayr.

    Saʿīd ibn al-Masīb al-Makhzūmī (d. 94 AH), a famous Tābiʿī and one of the teachers of al-Zuhri. His traditions are quoted in in the Six major hadith collections, and in the Sīra works of Ibn Ishaq, Ibn Sayyid al-Nās, and others.[1]

    Abū Fiḍāla ʿAbd Allāh ibn Kaʿb ibn Mālik al-Anṣārī (d. 97 AH), his traditions were mentioned in Ibn Ishaq and al-Tabari.[1]

    Abbān ibn Uthmān ibn Affān (d. 101-105 AH), the son of Uthman. His traditions are transmitted through Malik ibn Anas in his Muwaṭṭaʾ, the Ṭabaqāt of Ibn Sa'd, and in the histories of al-Tabari and al-Yaʿqūbī.[1]

    ʿĀmir ibn Sharāḥīl al-Shaʿbī (d. 103 AH), his traditions were transmitted through Abu Isḥāq al-Subaiʿī, Saʿīd ibn Masrūq al-Thawrī, al-Aʿmash, Qatāda, Mujālid ibn Saʿīd, and others.[1]

    8th and early 9th century (2nd century of Hijra)

    Al-Qāsim ibn Muḥammad ibn Abī Bakr (d. 107 AH), another grandson of Abu Bakr. His traditions are mainly found in Tabari, Al-Balathuri, and al-Waqidi.[1]

    Wahb ibn Munabbih (d. during 725 to 737, or 114 AH). Several books were ascribed to him but none of them are now extant. Some of his works survive as quotations found in works by Ibn Ishaq, Ibn Hisham, Ibn Jarir al-Tabari, Abū Nuʿaym al-Iṣfahānī, and others.[1][2]

    Ibn Shihāb al-Zuhrī (d. c. 737), a central figure in sīra literature, who collected both ahadith and akhbār. His akhbār also contain chains of transmissions, or isnad. He was sponsored by theUmayyad court and asked to write two books, one on genealogy and another on maghāzī. The first was canceled and the one about maghāzī is either not extant or has never been written.[2]

    Musa ibn ʿUqba, a student of al-Zuhrī, and wrote Kitāb al-Maghāzī, a notebook used to teach his students; now lost. Some of his traditions have been preserved, although their attribution to him is disputed.[2]

    Muhammad ibn Ishaq (d. 767 or 761), who will be discussed more below.

    Other Biographers of the Prophet Muhammad (p) (710 AD- 921 AD)

    Zubayr ibn al-Awam, the husband of Asma bint Abi Bakr.
    Abaan ibn Uthman ibn Affan, the son of Uthman wrote a small booklet.
    Hammam ibn Munabbih, a student of Abu Hurayrah
    Asim Ibn Umar Ibn Qatada Al-Ansari
    Ma'mar Ibn Rashid Al-Azdi, pupil of Al-Zuhri
    Abdul Rahman ibn Abdul Aziz Al-Ausi, pupil of Al-Zuhri
    Muhammad ibn Salih ibn Dinar Al-Tammar was a pupil of Al-Zuhri and mentor of Al-Waqidi.
    Hashim Ibn Urwah ibn Zubayr, son of Urwah ibn Zubayr, generally quoted traditions from his father but was also a pupil of Al-Zuhri.
    Ya'qub bin Utba Ibn Mughira Ibn Al-Akhnas Ibn Shuraiq Al-Thaqafi
    Abu Ma'shar Najih Al-Madani.
    Ali ibn mujahid Al razi Al kindi.
    Al-Bakka was a disciple of Ibn Ishaq and teacher of Ibn Hisham and thus forms a very important link in Sira between two great scholars.
    Abdul Malik Ibn Hisham, his work incorporated the text of Ibn Ishaq; he was a pupil of Al-Bakka.
    Salama ibn Al-Fadl Al-Abrash Al-Ansari, pupil of Ibn Ishaq.
    Al-Waqidi, whose only surviving work is "Kitab alTarikh wa al-Maghazi" (Book of History and Campaigns)
    Abu Isa Muhammad Al-Tirmidhi wrote compilations of Shamaail (Characteristics of Muhammad)
    Ibn Sa'd wrote the 8-volume work called Tabaqat or The Book of the Major Classes; he was also a pupil of Al-Waqidi.
    Imam Al-Bayhaqee, wrote Dalial An-Nabuwwah (Argument for Prophet hood).
    Muhammad ibn Jarir al-Tabari wrote the well-known work History of the Prophets and Kings, whose earlier books include the life of Muhammad, which cite of Ibn Ishaq.


    Abdul Rahman Al-Suhaili, wrote a commentary on Ibn Ishaq's work called Raud al-Unuf.
    Al-Hafiz Abdul Mu'min Al-Dimyati, wrote the book "al-Mukhtasar fi Sirati Sayyid Khair al-Bashar" but is commonly referred to as Sira of Al-Dimyati.
    Ala'al-Din Ali ibn Muhammad Al-Khilati Hanafi,wrote Sirat of Al-Khilati.
    Sheikh Zahir al-Din ibn Muhammad Gazaruni.
    Abu-al-Faraj ibn Al-Jawzi,wrote A Great Collection of Fabricated Traditions a critique of Musnad Ahmad ibn Hanbal. But his book on Sira is called Sharaf Al-Mustafa (actual full Title of book(s):Uyun al-hikayat fi Sirat Sayyid al-Bariyya).
    Ibn Kathir, wrote Al-Sira Al-Nabawiyya (Ibn Kathir).
    Abu Rabi Sulaiman ibn Musa Al-Kala'i compiled a book titled "Iktifa fi Maghazi al-Mustafa wal-Khulafa al-Thalatha".
    Ibn Abd al-Barr.
    Ibn Sayyid Al-Nas, wrote Uyun al-Athar.
    Qadi Iyad, wrote Ash-Shifa – Muhammad The Messenger of Allah
    Zain al-Din Iraqi was a teacher of Ibn Hajar and he wrote Sira Manzuma.
    Al-Qastallani, his book on Sira is Al-Mawahib al-Ladunniya.

    Note that Most of these very early biographies of the Prophet Muhammad don't exist anymore, either they were destroyed or absorbed into other works. However some of these biographies do survive.

    where are they?   WHAT IS THE REAL STORY OF MUHAMMAD??

    Do not let silence become your legacy  
    I renounced my faith to become a kafir, 
    the beloved betrayed me and turned in to  a Muslim
  • Random Islamic History Posts
     Reply #138 - December 26, 2015, 10:05 PM

    Frank Griffel - '... and the killing of someone who upholds these convictions is obligatory!’ Religious Law and the Assumed Disappearance of Philosophy in Islam:
    The idea or suggestion that philosophy in Islam disappeared as a result of suppression or even persecution is an inherently Western one. Muslim literature prior to being influenced by Western ideas on that subject, that is prior to 1860 or so, never mentions that philosophy disappeared in Islam. Muslim authors, in fact, would have no reason to see it that way.

    The Project of Enlightenment in Islamic-Arabic Culture:

    Review of Robert Reilly's 'The Closing of the Muslim Mind':

    Other articles by Frank Griffel:
  • Random Islamic History Posts
     Reply #139 - December 27, 2015, 08:00 PM

    Chase Robinson - Al-ʿAttāf. b. Sufyān and Abbasid imperialismʿAttāf.-b.-Sufyān-and-Abbasid-imperialism.pdf
    It might be said that ours is a post-colonial world of neo-imperialism, but the confusion does not end there: describing empires in history, as a growing body of literature teaches us, is no simple thing. What do Islamic historians mean when they speak or write about the Abbasid ‘empire’? In what follows I shall argue that this shorthand designation deserves the kind of careful scrutiny that the philologist characteristically applies to a text: swords may be more truthful than books,2 but it is with words that we think, learn and teach. More than a generation of scholarship has outlined some of the ways in which political and social élites exercised authority and power—so much so, in fact, that one can even discern a chastening critique of crudely absolutist models of pre-modern Islamic politics. This said, much more remains to be done, especially to take down the bogey of an early Abbasid empire as monolithic hegemon.

  • Random Islamic History Posts
     Reply #140 - December 31, 2015, 08:29 PM

    Peter Brown - Aspects of the Christianisation of the Roman World
  • Random Islamic History Posts
     Reply #141 - January 02, 2016, 02:32 PM

    In Our Time on the Battle of Lepanto:
    Melvyn Bragg and guests discuss The Battle of Lepanto, 1571, the last great sea battle between galleys, in which the Catholic fleet of the Holy League of principally Venice, Spain, the Papal States, Malta, Genoa, and Savoy defeated the Ottoman forces of Selim II. When much of Europe was divided over the Reformation, this was the first major victory of a Christian force over a Turkish fleet. The battle followed the Ottoman invasion of Venetian Cyprus and decades in which the Venetians had been trying to stop the broader westward expansion of the Ottomans into the Mediterranean. The outcome had a great impact on morale in Europe and Pope Pius V established a feast day of Our Lady of Victory. Some historians call it the most significant sea battle since Actium (31 BC). However, the Ottomans viewed the loss as less significant than their victory in Cyprus and, within two years, the Holy League had broken up.

    With Diarmaid MacCulloch, Professor of the History of the Church at the University of Oxford, Kate Fleet, Director of the Skilliter Centre for Ottoman Studies and Fellow of Newnham College, University of Cambridge, and Noel Malcolm, a Senior Research Fellow in History at All Soul's College, University of Oxford.

  • Random Islamic History Posts
     Reply #142 - January 27, 2016, 11:17 PM

    New article by Al-Jallad on certain preserved Old Arabic archaisms in pre-Hilalian Maghrebian Arabic.  Always a great thing to see a new article from him!

  • Random Islamic History Posts
     Reply #143 - January 31, 2016, 06:02 PM

    Ella Shohat - The Question of Judeo-Arabic
  • Random Islamic History Posts
     Reply #144 - March 02, 2016, 08:55 PM

    Emilio Gonzalez-Ferrin - Al-Andalus The First Enlightenment

    But see this hostile response to Gonzalez-Ferrin's views on the arrival of Arabs and Islam in Spain. There's much more to his arguments but mostly in Spanish. His main book seems to have been translated into French and German but not English. Basically he's questioning the reliability of the narrative of Arab/Islamic conquests, and in particular the traditional accounts of an invasion of Spain in 711, accounts that date from very much later.

    Eduardo Manzano - Did the Arabs really invade Hispania?

    And a response by Gonzalez-Ferrin to his critics (in Spanish)

    Emilio Gonzalez-Ferrin - Sobre el Islam, Al-Andalus, la Conquista

    This looks like a good assessment of the dispute between feuding Spanish academics

    Kenneth Baxter Wolf - Negating Negationism
  • Random Islamic History Posts
     Reply #145 - March 03, 2016, 12:57 PM

    Kenneth Baxter Wolf - Eulogius of Córdoba and His Understanding of Islamórdoba_and_His_Understanding_of_Islam
  • Random Islamic History Posts
     Reply #146 - March 06, 2016, 05:22 PM

    Elizabeth Urban on Sarah Bowen Savant’s The New Muslims of Post-Conquest Iran: Tradition, Memory, and Conversion
  • Random Islamic History Posts
     Reply #147 - March 06, 2016, 06:29 PM

    Quote from: Ian David Morris
    A commenter asks why I felt the need to debunk the story of Fatima al-Fihri’s ‘university’. Here’s my answer.
  • Random Islamic History Posts
     Reply #148 - March 06, 2016, 09:14 PM

    Why do I get an orange warning screen when coming onto the this thread??

    No free mixing of the sexes is permitted on these forums or via PM or the various chat groups that are operating.

    Women must write modestly and all men must lower their case.!
  • Random Islamic History Posts
     Reply #149 - March 08, 2016, 01:25 AM

    "Why do I get an orange warning screen when coming onto the this thread"

    Someone hotlinked an image from an insecure site, I think. This thread itself should be okay. Might want to close out all your other windows first, though; if you're doing online banking (say) in that other window.
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