By David James
This publication is the 1st released English-language translation of the numerous historical past of Islamic Spain by way of Ibn al-Qutiya (d. Cordova 367 / 977). together with broad notes and reviews, a genealogical desk and correct maps, the textual content is preceded by way of a research of the writer and his paintings, and is the one critical exam of the original manuscript on account that Pascual de Gayangos’ version in 1868. Ibn al-Qutiya’s paintings is without doubt one of the major and earliest histories of Muslim Spain and a massive resource for students. even if like such a lot Muslims of al-Andalus during this interval, Ibn al-Qutiya was once of ecu starting place, he was once a devoted servant of the Iberian Umayyads, and taught Arabic, traditions (hadith) and background within the nice Mosque of Cordova. Written on the peak 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 absolutely translated into Spanish in 1926, bargains with all points of lifestyles, and comprises debts of Christians, Jews and Muslim converts. This ebook might be of significant curiosity to students and scholars of the background of Spain and Portugal, Islamic background, and Mediaeval eu background.
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Additional info for Early Islamic Spain: The History of Ibn al-Qutiyah (Culture and Civilization in the Middle East)
86 ˙ This speculation seems unlikely. The work begins with his name, and ﬁnishes with the words, written in the same hand as the rest of the text: ‘The History of Ibn al-Qu¯ tı¯ya is ended’. This would seem to indicate that it was a recog˙ nised text, transmitted in the traditional oral manner, during the author’s lifetime. The problem, as we have seen, is that there is no evidence for its written existence during the author’s lifetime. However, Fierro remarks that although Qa¯ dı¯ Iya¯ d’s biographical entry for ˙ ˙ one important edition – Ibn al-Qu¯ tı¯ya follows that of Ibn al-Faradı¯, it contains ˙ ˙ lahu tasa¯ nı¯f f ı¯ ta rı¯khiha¯ , ‘He produced works on its history [of al-Andalus]’.
58 In 1957 Abdalla¯ h Anı¯s al-T . abba¯ made numerous reinterpretations of the Gayangos/Ribera reading of the text, which he duly noted in his edition. 60 He men˙ than that of Ribera, and usually tions no earlier editions of the text other refers in his footnotes only to the copy of the Paris manuscript in Madrid, though in his introduction he states that he consulted ‘the original’. By this I take him to mean the Madrid copy because he cannot have examined the original manuscript at the Bibliothèque Nationale, Paris.
It may have been written up from notes taken down by a student over several sessions of akhba¯ r. It may have been compiled from the notes of more than one student. It may have been based on notes of the author. Although al-Faradı¯ says he recited his ˙ of his career after akhba¯ r from memory, he only knew the author at the end he had been teaching for many years, so this does not discount the possibility of his having had notes, at some stage. As the text is short, it could have been committed from memory.
Early Islamic Spain: The History of Ibn al-Qutiyah (Culture and Civilization in the Middle East) by David James