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Paradise Lost

Originally posted on S.J. Pearce:
I’ve taken one for the team. I’ve read it so you don’t have to. Yep. That book. The Myth of the Andalusian Paradise is a self-proclaimed corrective to a “wide-spread belief that it was a wonderful place of tolerance and convivencia of three cultures under the benevolent supervision of…

Not a Moor, Exactly

S.J. Pearce

Following a truly bizarre exchange on Twitter a few months ago, the racial animus that inheres in the term moor has been on my mind. It’s not just social media, either: I’m teaching a Muslim Spain course this fall and using Richard Fletcher’s Moorish Spain as the main text, which meant that I had to devote part of my lecture on race in the Middle Ages to why we don’t use that term even though Fletcher does, and what it means for us to live with the book this semester and to try to do better than its author does when we write and talk about questions of race. It’s been percolating in the back of my head, then, and so it is perhaps not surprising that the role of moor in Spanish historiography and popular perception made its way into the talk I gave at the University of Minnesota…

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A Fragment of the Lost History of al-Raqīq al-Qayrawānī (d. ca. 418/1028)?

Abū Isḥāq Ibrāhīm b. al-Qāsim al-Qayrawānī (d. ca. 418/1028), better known as Ibn al-Raqīq or al-Raqīq, was a high-ranking secretary and ambassador in the Zirid emirate (corresponding roughly to modern-day Tunisia, Libya and eastern Algeria), which ruled North Africa on behalf of the Fatimids following the latter’s conquest of Egypt. In addition to his influence within royal circles, he was also a celebrated poet and historian. His historical chronicle, Kitāb Tārīkh Ifrīqiyah wa al-Maghrib, had a profound influence on subsequent generations of Muslim historians, including Ibn al-Athīr (d. 630/1233), Ibn al-Abbār (d. 658/1260), Ibn ʿIdhārī (ca. 706/1306-7), al-Nuwayrī (d. 732/1331-2), Ibn Khaldūn (d. 808/1406) and al-Maqrīzī (d. 846/1442). Ibn Khaldūn, in particular, considered him to be one of the foremost experts on North African history. Although his work is now lost, many of these historians quote him at length and rely upon his chronicle for their narrations of the early Islamic history of North Africa. His history is therefore among the main sources of information for later historians seeking to understand the various developments in North Africa between the 1st/7th and 5th/11th centuries.


27 Prominent Medieval Andalusi Women

The following biographies of medieval Andalusi women are drawn from the Kitāb al-Ṣilah of Ibn Bashkuwal (d. 1183), the Takmilat Kitāb al-Ṣilah by Ibn al-Abbar (d. 1260), and the Kitāb Ṣilat al-Ṣila by Ibn al-Zubayr (d. 1308). They include women from various classes of society and different regions of al-Andalus who participated in scholarship and learning between the ninth and thirteenth centuries. These biographical works and accounts provide important insight into the social and intellectual history of al-Andalus and allow modern scholars to better understand the role of Andalusi women in the transmission of knowledge during the Middle Ages.



El-Mo’izz de la dynastie Ziride reconnaît la suzeraineté d’El-K’â’im bi-amr Allah l’Abbasside rejetant officiellement les Fatimides en 1043 et l’entrée des Arabes des Banu Hilal et des Banu Sulaym en Ifrikiyya en 1050 par ibn al-Athir de son ” Al-Kamil fi al-Tarikh “

An excellent French translation of the sections of Izz al-Din ibn al-Athir’s historical chronicle dealing with the reign of Zirid emir al-Mu’izz ibn Badis (r. 1016-1062)

Histoire Islamique

Abu Zayd al-HilaliAbu Zayd al-Hilali

[P. 356] El-Mo’izz de la dynastie Ziride  reconnaît la suzeraineté d’El-K’â’im bi-amr Allah l’Abbasside rejetant officiellement les Fatimides en 1043 et l’entrée des Arabes des Banu Hilal et des Banu Sulaym en Ifrikiyya en 1050 par ibn al-Athir de son ” Al-Kamil fi al-Tarikh “

En 435 (9 août 1043), El-Mo’izz d’Ifrîkiyya fit publiquement faire la prière au nom de la dynastie Abbaside et prononcer dans la khotba le nom de l’imam et prince des croyants El-K’â’im bi-amr Allah.[6] Il reçut alors des robes d’honneur et l’investiture des diverses régions d’Ifrîkiyya ainsi que des conquêtes qu’il pourrait faire ultérieurement.

La lettre confiée aux porteurs de ces présents débutait ainsi :

« De là part du serviteur et ami de Dieu Aboû Dja’far el-K’â’im bi-amr Allah, Prince des croyants, au roi unique [P. 357] confiance de l’Islam, gloire de l’époque, soutien des créatures, protecteur de la religion de Dieu…

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Sectarianism and Violence in 11th-c. North Africa: The Anti-Isma’ili Massacre of 1016

In Summer 407 AH/1016 AD, a massive pogrom targeting Isma’ili Shi’i Muslims erupted in Ifrīqiyah, a province of the Fatimid caliphate ruled by the Zirid dynasty and consisting of the territories of modern-day Tunisia, western Libya and eastern Algeria. Following their move to Egypt in the late 10th century, the Fatimid caliphs had appointed the Zirids, a dynasty of Sanhaja Berbers, as their governors and deputies in North Africa. Despite occasional outbreaks of violence, for much of the 10th century, there had been a delicate, albeit uneasy, coexistence between the various Muslim communities in Ifrīqiyah (Isma’ili Shi’is, Hanafis, Malikis, and Ibadis). The pogrom of 1016 was therefore a cataclysmic event that shattered this heterogeneous society.



(Fatimid caliphate at its greatest extent)


An Andalusi Mudéjar in 14th-c. Constantinople: The Travels of Ibn al-Sabbah

The following is a short translation of a short section of ‘Abd Allāh b. al-Sabbāḥ’s Nisbah al-Akhbār wa Taẓkirat al-Akhyār. Very little is known about the author apart from the fact that he was an Andalusī Muslim from Sharq al-Andalus, i.e the territory in eastern Iberia under the dominion of the Crown of Aragón. He was born at some point in the mid to late fourteenth century into a family of Mudéjars, a community of Muslims living under non-Muslim rule. At a young age, Ibn al-Sabbāḥ set out on his long journey to the East. His travels took him across Iberia to Nasrid Granada, Marinid Morocco, Hafsid Tunis, Mamluk Egypt, the holy cities of Mecca and Medina, Yemen, Syria, the Ottoman and Byzantine domains, as well as parts of Central Asia and Iran. He apparently returned to the Islamic West (although there remains a difference of opinion as to whether he returned to al-Andalus itself) early in the fifteenth century and wrote his travelogue shortly thereafter.

The text is unique because it provides historians with a detailed travel account by a 14th/15th-century Mudéjar from the Crown of Aragón and, thus, provides some insight into how an individual from this community perceived the various developments, institutions and personalities throughout the Islamic world. It also represents a perspective of the broader Islamic world by an Andalusī Muslim, who often sought to stress the relative military might of other Islamic dynasties vis-à-vis the Christian West in order to contrast it with the relative weakness of the dynasties in the Islamic West and the rather precarious position of Muslims in al-Andalus. Due to the nature of medieval travel accounts, it is of course impossible to verify with any certainty the specific details or claims made by Ibn al-Sabbāḥ in the text, but it nevertheless has important value in illuminating the worldview of a late medieval Mudéjar.

The section I have translated below deals with Ibn al-Sabbāḥ’s travels in Byzantine and Ottoman lands in the late fourteenth century, where (according to his account) he spent four years of his life. The reader will note how the text abounds with basic factual errors, myths and inaccuracies, underscoring the author’s lack of knowledge regarding the specific political history of that region. An illustrative example is his emphasis on the marriage alliance between the Kantakouzenos emperors and the Ottoman house. Ibn al-Sabbāḥ points out that the Byzantine Emperor John VI Kantakouzenos (r. 1347–1354) married his sister Theodora Kantakouzene (d. after 1381) to the Ottoman sultan Orhan (r. 1326–1362); in fact Theodora was John’s daughter (although the confusion may stem from the fact that her brother also became emperor shortly thereafter). Moreover, Ibn al-Sabbāḥ does not realize that Theodora was not the mother of Sultan Murad I (r. 1362–1389). Rather, the latter was the son of Nilüfer Hatun (d. 1383), the daughter of a prominent Byzantine commander but not related to the Kantakouzenos family . Ibn al-Sabbāḥ’s knowledge of Byzantine imperial history is also lacking as he erroneously claims that the current ruling dynasty was descended from Heraclius (r. 610–641). The same lack of knowledge underpins his strange claim that the Ottoman royal family was descended from the Abbasids, a statement perhaps derived from a local legend in one of the many lands that he visited throughout his travels. At times, he even makes basic mistakes about early Islamic history, wrongly placing the first Arab siege of Constantinople (674) during the reign of ‘Abd al-Malik b, Marwān.

As with many travel accounts, its usefulness to the historian is in its author’s specific interactions in the lands they visited. As such, the account about Ibn al-Sabbāḥ’s visit to the Hagia Sophia and his admiration for the relics and icon in that basilica demonstrate the genuine curiosity of this Andalusī traveler for the new lands that he visited. It is through this specific anecdote that the reader also discovers that Ibn al-Sabbāḥ was fluent in Catalan and (apparently) understood some Italian, thus giving us additional insight into interpersonal interactions in the Mediterranean world of the 14th and 15th centuries.