Arabic And Islamic Studies In Honor Of Hamilton A R Gibb

A History of The Encyclopaedia of Islam is the back story of the decisions that shaped the preeminent reference work in the field of Islamic Studies and of the labor that went into it, a story that has not yet been told. It is a record of a monumental, century-long project, undertaken by the greatest scholars of its time; of friendships and rivalries; and of the extraordinary circumstances in which it took shape. As a product of and a contribution to a century's evolving view of Islamic history, civilization, and religion, this history sheds light onto the world of academia, of the individual scholars who contributed to the encyclopedia's success, and of a time-Europe before and after two world wars-and an age of publishing that dramatically changed in its lifetime.

More than three decades after its first publication, Edward Said's groundbreaking critique of the West's historical, cultural, and political perceptions of the East has become a modern classic. In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.

Courts were the most important frameworks for the production, performance, and evaluation of literature in medieval Islamic civilization. Patrons vying for prestige attracted to their courts literary people who sought their financial support. The most successful courts assembled outstanding literary people from across the region. The court of the vizier and literary person al-Sahib Ibn ʿAbbad (326-385/938-995) in western Iran is one of the most remarkable examples of a medieval Islamic court, with a sophisticated literary activity in Arabic (and, to a lesser extent, in Persian). Literature and the Islamic Court examines the literary activity at the court of al-Sahib and sheds light on its functional logic. It is an inquiry into the nature of a great medieval court, where various genres of poetry and prose were produced, performed, and evaluated regularly. Major aspects examined in the book are the patterns of patronage, selection, and auditioning; the cultural codes and norms governing performance, production, and criticism; the interaction between the patron and courtiers and among the courtiers themselves; competition; genres as productive molds; the hegemonic literary taste; and the courtly habitus. This book reveals the significance these courts held as institutions that were at the heart of literary production in Arabic. Using primary medieval Arabic sources, this book offers a comprehensive analysis of Islamic courts and as such is of key interest to students and scholars of Arabic literature, Islamic history and medieval studies.

One of the world's oldest recorded folktales tells the story of a handsome young man and the older woman in whose house he resides. Overcome by her feelings for him, the woman attempts to seduce him. When he turns her down she is enraged, and to her husband she accuses the young man of attacking her. The husband, seemingly convinced of his wife's innocence, has the young man punished. But it is precisely that punishment that leads to the hero's vindication and eventual rise to power and prominence. In the West we know this tale--classified in folklore as the Potiphar's Wife motif--from its vivid narration in the Hebrew Bible. But as Shalom Goldman demonstrates in this book, the Bible's is only one telling of a story that appears in the scriptures and folklore of many peoples and cultures, in many different eras, including ancient Egypt, classical Greece, and ancient Mesopotamia, as well as post-Biblical Jewish literature, the Qur'an, and Inuit culture. Goldman compares and contrasts the treatment of this motif especially in the literature and lore of the ancient Near East, Biblical Israel, and early Islam, at the same time touching on gender issues--the status of women in Middle Eastern societies and the varying constructions of male-female relationships--and the vexed question of "originality" in the narratives of the monotheistic traditions.

Given the Prophet Muhammad’s immense impact on history, surprisingly few books specifically analyze his understanding and employment of warfare as an economically, politically and socially transformational process, even though he was continuously at war for a decade and initiated around eighty armed missions, twenty-seven of which he led himself. Most Islamic biographies deal with this issue by using an understandable but insufficient logic: that because Muhammad, as the Messenger of Allah, was the ideal and paradigmatic human, he must have been an ideal and paradigmatic military commander. His successes flowed from his prophetic status and his moral perfection. Following this logic and wanting Muhammad’s behavior to conform to very modern ethical concepts and widespread (but not necessarily accurate) beliefs about the nature and conduct of war, the writers have inadvertently created a narrative which, in significant ways, departs from the account clearly and consistently revealed in the earliest extant Arabic sources. The writers’ narrative also removes the Prophet from his historical and cultural context and the realities of the harsh and competitive tribal society in which he lived. Professor Joel Hayward sees this as an unhelpful explanatory tendency and believes that the modern depiction of the Prophet’s relationship with warfare -- which presents him as being rather antipathetic to war, indeed as virtually a pacifist who only fought reluctantly in self-defense -- cannot actually be sustained by an even-handed analysis of the early Islamic sources. A committed Muslim himself, Hayward agrees that Muhammad was a moral and decent man who saw peace as a highly desirable state in which humans should live and as a goal worth pursuing. Yet Hayward has approached the Prophet’s understanding and employment of warfare from a different vantage point. He has painstakingly scrutinized the earliest Arabic sources impartially according to the strict standards of historical inquiry in order to ascertain whether Muhammad’s actions, habits and methods can -- when understood within their original seventh-century stateless Arabian context -- provide any substantial and meaningful insights into the way that he understood and undertook warfare. Hayward concludes that Muhammad was an astute, situationally aware and self-reflective man who created and communicated a believable strategic vision of a necessary and desirable future. That vision persuaded increasing numbers of people to follow him and risk everything willingly in the struggle to create the optimal conditions for their survival, security, and prosperity. In a competitive and conflictual environment with ubiquitous threats, warfare was necessary to make real the bold new world that he foresaw. Through original, meticulously researched and rigorous analysis, Hayward covers all the raids and campaigns and demonstrates that Muhammad correctly understood the necessity and utility of force and duly developed into an intuitive, effective and victorious military practitioner who developed and enforced a strict moral code so as to attain his goals whilst safeguarding the innocent. This engaging, accessible yet deeply scholarly book makes a major contribution to strategic and military analysis and to the Prophet’s biography.