Home » Uncategorized
Category Archives: Uncategorized
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…
View original post 798 more words
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)
[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. 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…
View original post 2,409 more words
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…
View original post 373 more words
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…
View original post 1,103 more words
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:
View original post 699 more words