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The earliest surviving account of the Mohammedan conquest of Egypt and the west, The History of the Conquest of Egypt, North Africa, and Spain, also known as the Futuh Misr, was originally divided into seven books. A comprehensive history, including the characteristics and background of Egypt, the Muslim conquest of the country, and its rebuilding under new leaders, the author used numerous sources and oral accounts to compile the history. The work is presented in its original Arabic, in traditional right-to-left format. Also included is the original 1922 introduction from Charles C. Torrey, American historian and Semitic expert from Yale University. IBN 'ABD AL-HAKAM was born in 187 A.H. and died in A.D. 871 (year 257). One of the first historians to construct a Mohammedan history from the unreliable oral and written sources common in his era, Al-Hakam was from a reputable and well-respected family, renowned in the many branches of Hadith (narrations concerning the prophet Mohammed) and Fiqh (Islamic jurisprudence). This made Al-Hakam one of the most qualified individuals to compile and record the Muslim tradition in Egypt in his day.
The Umayyad World encompasses the archaeology, history, art, and architecture of the Umayyad era (644–750 CE). This era was formative both for world history and for the history of Islam. Subjects covered in detail in this collection include regions conquered in Umayyad times, ethnic and religious identity among the conquerors, political thought and culture, administration and the law, art and architecture, the history of religion, pilgrimage and the Qur’an, and violence and rebellion. Close attention is paid to new methods of analysis and interpretation, including source critical studies of the historiography and inter-disciplinary approaches combining literary sources and material evidence. Scholars of Islamic history, archaeologists, and researchers interested in the Umayyad Caliphate, its context, and infl uence on the wider world, will find much to enjoy in this volume.
Intriguing dreams, improbable myths, fanciful genealogies, and suspect etymologies. These were all key elements of the historical texts composed by scholars and bureaucrats on the peripheries of Islamic empires between the tenth and fifteenth centuries. But how are historians to interpret such narratives? And what can these more literary histories tell us about the people who wrote them and the times in which they lived? In this book, Mimi Hanaoka offers an innovative, interdisciplinary method of approaching these sorts of local histories from the Persianate world. By paying attention to the purpose and intention behind a text's creation, her book highlights the preoccupation with authority to rule and legitimacy within disparate regional, provincial, ethnic, sectarian, ideological and professional communities. By reading these texts in such a way, Hanaoka transforms the literary patterns of these fantastic histories into rich sources of information about identity, rhetoric, authority, legitimacy, and centre-periphery relations.
Millennium transcends boundaries – between epochs and regions, and between disciplines. Like the Millennium-Jahrbuch, the journal Millennium-Studien pursues an international, interdisciplinary approach that cuts across historical eras. Composed of scholars from various disciplines, the editorial and advisory boards welcome submissions from a range of fields, including history, literary studies, art history, theology, and philosophy. Millennium-Studien also accepts manuscripts on Latin, Greek, and Oriental cultures. In addition to offering a forum for monographs and edited collections on diverse topics, Millennium-Studien publishes commentaries and editions. The journal primary accepts publications in German and English, but also considers submissions in French, Italian, and Spanish. If you want to submit a manuscript please send it to the editor from the most relevant discipline: Wolfram Brandes, Frankfurt (Byzantine Studies and Early Middle Ages): [email protected] Peter von Möllendorff, Gießen (Greek language and literature): [email protected] Dennis Pausch, Dresden (Latin language and literature): [email protected] Rene Pfeilschifter, Würzburg (Ancient History): [email protected] Karla Pollmann, Bristol (Early Christianity and Patristics): [email protected] All manuscript submissions will be reviewed by the editor and one outside specialist (single-blind peer review).
The Jewish history of the Iberian Peninsula begins during Roman times, followed by the Visigoths, a Germanic presence that was initially favorable towards the Jews. In 589 CE, their king Recarred converted to Roman Catholicism resulting in the Edicts of Toledo, a series of laws designed to create many difficulties for Jews who refused to convert to Christianity. Visigoth rule ended in 711 when Muslims from North Africa invaded. Tariq ibn Ziyad, a North African general, for whom Gibraltar is named (Jebel Tariq) found Visigoth armies weak and soon reached the Pyrenees and beyond. Muslim rule on Iberia lasted from 711 to 1492, as Christian armies reconquered and gained southern territories. During Islamic control of the peninsula, a conviviality (convivencia) existed amongst the three Abrahamic religions resulting in a vast seminal growth with translations of ancient Greek and Roman texts and advances in every area of human thought. The scholarship that grew from this period later fueled the Renaissance, benefiting modern scholarship. But in 1492, Ferdinand of Aragon and Isabella of Castile promulgated the Alhambra Decree, expelling all Jews from the kingdom. This was followed by the establishment of the Spanish Inquisition, an institution that tortured and murdered thousands of men, women, and children, even as young as twelve years old. The Inquisition extended to the New World. In Mexico City as in Lima Peru, victims of the Inquisition faced merciless tribunals and faced the same fate as in Spain. The Inquisition was finally abolished in 1968. Transitioning to 2015, Spain began offering dual nationality to Jewish descendants of the expelled. I analyze the requirements to do so, noting its extensive detail, even demanding support of the Spanish constitution and culture as well as tests in Spanish with proof of marriage in the Jewish-Castilian tradition. This book offers a tableau of the harsh, zealous, and intolerant past to an effort by Spain to amend that violent historic record by offering an open hand to Jews. I leave the reasoning why Spain is doing so to the pessimist and cynic or to the optimist and hopeful.
In the light of the escalation of sectarian tensions during and after Mubarak's reign, the predicament of the Arab world's largest religious minority, the Copts, has come to the forefront. This book poses such questions as why there has been a mass exodus of Copts from Egypt, and how this relates to other religious minorities in the Arab region; why it is that sectarian violence increased during and after the Egyptian revolution, which epitomized the highest degree of national unity since 1919; and how the new configuration of power has influenced the extent to which a vision of a political order is being based on the principles of inclusive democracy. The book examines the relations among the state, the church, Coptic citizenry, and civil and political societies against the backdrop of the increasing diversification of actors, the change of political leadership in the country, and the transformations occurring in the region. An informative historical background is provided, and new fieldwork and statistical data inform a thoughtful exploration of what it takes to build an inclusive democracy in post-Mubarak Egypt.