The Sea Of Precious Virtues

The History of Islamic Political Thought offers a full description and an interpretation of political philosophy from early Islam to the current age of Fundamentalism (622 AD to 2000 AD). Antony Black takes the same approach as scholars usually do for the history of Western political thought, examining the mentality, cultural milieu, and political background of thinkers and statesmen. He covers the relationship of politics to religion, law, ethics, philosophy, and statecraft, as expressed through treatises, occasional writings, official rhetoric, popular slogans, and other evidence of how people thought about authority and order.

With remarkable breath of vision, Dr. Gehan S. A. Ibrahim background, not with the outer appearance of things, but with their inner reality, the meaning of Islamic ethical culture. Ranging across the literature of the Muslim era, Islamic art objects, and Islamic architecture, Dr. Ibrahim penetrates to the inner dimension of Islamic moral values and shows the role culture plays in the life of the individual Muslims - the role of the formation of the code of morals of the Muslim era. By rediscovering the root of the moral concepts in the Islamic tradition, Dr. Gehan S. A. Ibrahim opens doors to new dimensions of the unity and variety in form and meaning of the moral values since the dawn of the Muslim era.

By the turn of the millennium, the East Mediterranean region had become a place of foreigners to Latin Christians living in Western Europe. Nevertheless, in the eleventh century numerous Latin Christian pilgrims streamed toward the East and Jerusalem in anticipation of the end times. The Apocalypse did not materialize as some had anticipated, but instead over the course of the next few centuries an expansion of Latin Christendom did. This expansion would transform the political, economic, and cultural landscape of both East and West and alter the course of Mediterranean history. This volume presents 22 critical studies on this crucial period (1000-1500) in the development of the Western expansion into the Eastern Mediterranean. These works deal with economy and trade, migration and colonization, crusade and conquest, military orders, as well as religious diversity and cross-cultural interaction. It includes a bibliography of important works published in Western languages together with an introduction by the editor.

The book re-examines the religious thought and receptions of the Syrian poet Abū l-ʿAlāʾ al-Maʿarrī (d.1057) and one of his best known works - Luzūm mā lā yalzam (The Self-Imposed Unnecessity), a collection of poems, which, although widely studied, needs a thorough re-evaluation regarding matters of (un)belief. Given the contradictory nature of al-Maʿarrī’s oeuvre and Luzūm in particular, there have been two major trends in assessing al-Maʿarrī’s religious thought in modern scholarship. One presented al-Maʿarrī as an unbeliever and a freethinker arguing that through contradictions, he practiced taqīya, i.e., dissimulation in order to avoid persecution. The other, often apologetically, presented al-Maʿarrī as a sincere Muslim. This study proposes that the notion of ambivalence is a more appropriate analytical tool to apply to the reading of Luzūm, specifically in matters of belief. This ambivalence is directly conditioned by the historical and intellectual circumstances al-Maʿarrī lived in and he intentionally left it unsolved and intense as a robust stance against claims of certainty. Going beyond reductive interpretations, the notion of ambivalence allows for an integrative paradigm in dealing with contradictions and dissonance.

In 1221, in what we now call Turkmenistan, a captive held by Mongol soldiers confessed that she had swallowed her pearls in order to safeguard them. She was immediately executed and eviscerated. On finding several pearls, Chinggis Qan (Genghis Khan) ordered that they cut open every slain person on the battlefield. Pearls, valued for aesthetic, economic, religious, and political reasons, were the ultimate luxury good of the Middle Ages, and the Chingissid imperium, the largest contiguous land empire in history, was their unmatched collector, promoter, and conveyor. Thomas T. Allsen examines the importance of pearls, as luxury good and political investment, in the Mongolian empire—from its origin in 1206, through its unprecedented expansion, to its division and decline in 1370—in order to track the varied cultural and commercial interactions between the northern steppes and the southern seas. Focusing first on the acquisition, display, redistribution, and political significance of pearls, Allsen shows how the very act of forming such a vast nomadic empire required the massive accumulation, management, and movement of prestige goods, and how this process brought into being new regimes of consumption on a continental scale. He argues that overland and seaborne trade flourished simultaneously, forming a dynamic exchange system that moved commodities from east to west and north to south, including an enormous quantity of pearls. Tracking the circulation of pearls across time, he highlights the importance of different modes of exchange—booty-taking, tributary relations, market mechanisms, and reciprocal gift-giving. He also sheds light on the ways in which Mongols' marketing strategies made use of not only myth and folklore but also maritime communications networks created by Indian-Buddhist and Muslim merchants skilled in cross-cultural commerce. In Allsen's analysis, pearls illuminate Mongolian exceptionalism in steppe history, the interconnections between overland and seaborne trade, recurrent patterns in the employment of luxury goods in the political cultures of empires, and the consequences of such goods for local and regional economies.

By examining a wide range of Arabic and Persian literature from the eighth to the thirteenth century, Louise Marlow shows the tension that existed between the traditional egalitarian ideal of early Islam, and the hierarchical impulses of the classical period. The literature demonstrates that while Islam's initial orientation was markedly egalitarian, the social aspect of this egalitarianism was soon undermined in the aftermath of Islam's political success, and as hierarchical social ideas from older cultures in the Middle East were incorporated into the new polity. Although the memory of its early promise never entirely receded, social egalitarianism quickly came to be associated with political subversion. This 1997 book will be of use to a wide readership of Islamic historians and of scholars assessing the impact of the modern Islamic revival.

Muslims and Crusaders combines chronological narrative, discussion of important areas of scholarly enquiry and evidence from Islamic primary sources to give a well-rounded survey of Christianity’s wars in the Middle East, 1095–1382. Revised, expanded and updated to take account of the most recent scholarship, this second edition enables readers to achieve a broader and more complete perspective on the crusading period by presenting the crusades from the viewpoints of those against whom they were waged, the Muslim peoples of the Levant. The book introduces the reader to the most significant issues that affected Muslim responses to the European crusaders and their descendants who would go on to live in the Latin Christian states that were created in the region. It considers not only the military encounters between Muslims and crusaders, but also the personal, political, diplomatic, and trade interactions that took place between the Muslims and Franks away from the battlefield. Engaging with a wide range of translated primary source documents, including chronicles, dynastic histories, religious and legal texts, and poetry, Muslims and Crusaders is ideal for students and historians of the crusades.