By David James
This e-book is the 1st released English-language translation of the numerous historical past of Islamic Spain through Ibn al-Qutiya (d. Cordova 367 / 977). together with huge notes and reviews, a genealogical desk and suitable maps, the textual content is preceded through a examine of the writer and his paintings, and is the single critical exam of the original manuscript because Pascual de Gayangos’ version in 1868. Ibn al-Qutiya’s paintings is among the major and earliest histories of Muslim Spain and an incredible resource for students. even if like such a lot Muslims of al-Andalus during this interval, Ibn al-Qutiya used to be of eu foundation, he was once a faithful servant of the Iberian Umayyads, and taught Arabic, traditions (hadith) and historical past within the nice Mosque of Cordova. Written on the top of the Umayyad Caliphate of Muslim Spain and Portugal (al-Andalus), the background describes the 1st 250 years of Muslim rule within the peninsula. The textual content, first totally translated into Spanish in 1926, bargains with all points of existence, and contains money owed of Christians, Jews and Muslim converts. This publication might be of serious curiosity to students and scholars of the historical past of Spain and Portugal, Islamic heritage, and Mediaeval eu background.
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Extra info for Early Islamic Spain: The History of Ibn al-Qutiyah (Culture and Civilization in the Middle East)
Sample text
31 ˙ The quotations from Ibn al-Qu¯ tı¯ya can be divided into two groups: those ˙ in the History and those that do. Some that do not refer to events mentioned of the former are anecdotes about personalities like the chief judge of al-Hakam, Muhammad ibn Bashı¯r, which could well have been part of Ibn ˙ ¯ tı¯ya’s general ˙ fund of anecdotes on religious men and important figures al-Qu ˙ of the past, and which were transmitted orally and were never written down in a formal historical work. Others deal with historical events, such as the short quotation giving the date of the oath of allegiance (bay a) to the Emir Abdalla¯ h mentioned in Antuña’s edition:32 Then after the emir al-Mundhir ibn Muhammad, the emir Abdalla¯ h ibn ˙ was taken to him in Cordova Muhammad ruled.
Of course we can only guess. But he˙ almost certainly said Fardha¯ lish – or perhaps Fardha¯ rish, or even Qardha¯ rish – which the listener wrote down, and not Jawdha¯ rish. , can only have occurred in the course of copying. Unless of course, Ibn al-Qu¯ tı¯ya misread his own ˙ a small point but it notes – assuming that he had some to misread. It is only is evidence that the received text dates from after the death of Ibn al-Qu¯ tı¯ya ˙ in 367/977, when the possibility of correcting the mistake had gone.
Thus they departed from Seville and made for Naku ¯ r, [Nuqu¯ r] where they captured the ancestor of the Banu¯ Ibn Sa¯ lih. He was ransomed by Abd al-Rahma¯ n ˙II, which is the reason for the ˙ the Banu¯ [Ibn] Sa¯ lih. They devasinfluence that the Umayyads have with tated the coasts on both sides of the Mediterranean, ˙until˙ they reached Byzantine territory. On that expedition they reached Alexandria. 38 Ibn Hayya¯ n only gives the following lines as his quotation from Ibn al-Qu¯ ˙tı¯ya: ˙ In the year 230/844 in the reign of the emir Abd al-Rahma¯ n ibn ˙ al-Hakam, the Maju¯ s appeared on the western coast; their capture of ˙ 16 Early Islamic Spain Seville occurred; and they sacked it for a number of days.