Just as the world will mark the 400th year since the death of Shakespeare, so we also mark the same the number of years since the death of Miguel de Cervantes Saavedra:
By Shadi Rohana
Not only did the two authors mark world literature forever, but they also died on the same day in 1616, if on different calendars. Shakespeare died on “April 23rd” before Britain adopted the Gregorian calendar. For the Catholic world, which adopted the Gregorian calendar immediately in 1582, Shakespeare died on May 3rd — that is, 10 days after the death of Cervantes.
While it’s uncertain whether Cervantes knew of Shakespeare, Shakespeare certainly knew him. The title of one of Shakespeare’s lost plays — The History of Cardenio — clearly shows it. But what of Cervantes in Arabic?
Cervantes is the author of many novels, stories, poems and plays. However, in the Arabic language, Cervantes’ name is almost a synonym for that…
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This post is a non-exhaustive list of texts and documents from medieval/early modern Iberia and North Africa (covering roughly the period 500-1700) that have been translated into English. The list will be updated regularly with additional titles and is intended to serve as a resource for those interested in learning more about medieval Iberia but who may lack the necessary languages to access the original sources. Please let me know if you have any recommendations to add to the list. (more…)
One of the many overlooked figures of the pre-modern Islamic tradition is Abū al-Ma’ālī ‘Abd Allāh b. Abī Bakr (d. 525/1131), better known as ‘Ayn al-Quḍāt Ḥamadhānī. Born in Hamadhan in Seljuk Iran around 490/1098 to a family of prominent Shāfi’ī scholars, by the age of 20 he had mastered Arabic, Persian, jurisprudence, ḥadīth, Qur’ān, poetry, kalām (dialectical theology), philosophy and various strands of mystical thought. A student of Aḥmad al-Ghazālī (d. 520/1126), the brother of the great theologian Abū Hāmid Muḥammad al-Ghazālī), he became an eminent scholar and mystic in his own right, composing various works in both Persian and Arabic, the most important of which were Tamhīdāt and the Zubdat al-Haqāʾiq fī Kashf al-Khalāʾiq. Much of his mystical philosophy was focused on the concept of divine love.
The entrance to New York’s Rockefeller Center, with an Art Deco-style frieze depicting God from William Blake’s “Book of Urizen” and a quote from Isaiah 33:6: “Wisdom and knowledge shall be the stability of thy times.”
George Santayana famously wrote that those who cannot remember the past are condemned to repeat it. But is the opposite also true? Will those who cherish their political, intellectual and cultural heritage ultimately be saved by it? For Arab intellectuals a century ago, the answer is a resounding yes. In our current era of the liberal arts as a favorite whipping boy among public officials, it’s hard to imagine that only a few years after Santayana relinquished his post at Harvard, a small group of impassioned Arab educators, thinkers and poets were staking the future of a war-torn Middle East on how well it could remember its past.
For these “Neoclassical” authors as they’re…
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This is the second part of a previous post on the subject (https://ballandalus.wordpress.com/2014/03/08/15-important-muslim-women-in-history/), which sought to highlight the important role of women in the influencing the political, social, intellectual and military developments in the Islamic world during the medieval and early modern era. This post, like the previous one, is an attempt to introduce readers to the names of a few women who made their mark in Islamic (and world) history while providing a few sources for those interested in learning more about each. (more…)
A classic rookie teaching mistake is to put on one’s syllabus a reading which has not been translated into a language one’s students can understand. This is what I did a year ago with the Kitab al-I’lam bi-manaqib al-Islam of al-‘Amiri (d. 992). This text is, among other things, a fascinating treatise in comparative religion (arguing, as the title suggests, for the superiority of Islam), as well as a defense of philosophy from Muslim critics. Not having a full translation from which to choose a pungent section, however, I hurriedly made my own translation of a single small section defending the study of logic, using logical means. I thought I’d include it here for general interest:
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The following is excerpted from the monumental biographical dictionary entitled Siyar A‘lām al-Nubalā’ by the fourteenth-century Damascene historian and hadith expert Shams al-Dīn Muhammad b. Ahmad al-Dhahabī (d. 748/1348). It provides some insight into the reign of Abū’Abd Allāh Muḥammad ibn Yūsuf ibn Hūd al-Judhamī (r. 625–635/1228–1238), an Andalusi emir who eventually established his control over much of al-Andalus in the early 13th century following the weakening of the Almohads. It describes the great hope in al-Andalus that accompanied his rise to power and the impact that the crushing defeat he suffered at the hands of Alfonso IX of León (r. 1188–1230) at Mérida had upon undermining his legitimacy. It ends with a short note about the rise of the Nasrids in Granada and an anecdote about Ibn Hūd’s nephew, the mystical philosopher Badr al-Dīn ibn Hūd (d. 700/1300), who al-Dhahabī claims to have met in Damascus.