By David James
This e-book is the 1st released English-language translation of the numerous heritage of Islamic Spain by means of Ibn al-Qutiya (d. Cordova 367 / 977). together with broad notes and reviews, a genealogical desk and proper maps, the textual content is preceded by means of a learn of the writer and his paintings, and is the single severe exam of the original manuscript when you consider that Pascual de Gayangos’ variation in 1868. Ibn al-Qutiya’s paintings is without doubt one of the major and earliest histories of Muslim Spain and a tremendous resource for students. even supposing like so much Muslims of al-Andalus during this interval, Ibn al-Qutiya was once of ecu foundation, he was once a devoted servant of the Iberian Umayyads, and taught Arabic, traditions (hadith) and historical past 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 totally translated into Spanish in 1926, offers with all elements of existence, and contains bills of Christians, Jews and Muslim converts. This e-book can be of significant curiosity to students and scholars of the heritage of Spain and Portugal, Islamic heritage, and Mediaeval eu heritage.
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Extra info for Early Islamic Spain: The History of Ibn al-Qutiyah (Culture and Civilization in the Middle East)
He was not accurate in relating tradition and jurisprudence. He lacked the resources. What was heard from him in those areas was only the interpretation ( ala¯ l-ma na¯ ) not the letter (la¯ ala¯ l-lafz). Much of ˙ what was studied under him had no veriﬁable authority. He lived many years, so generation after generation studied under him. His teaching was transmitted by numerous shaykhs and elders who became judges, acted as advisers, and administered the aﬀairs of royalty and others. I used to attend him when I was studying Arabic to hear the al-Ka¯ mil of Muhammad ibn Yazı¯d al-Mubarrad, which he taught on the authority of Sa ˙ı¯d ibn Ja¯ bir.
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. Muslim scholars were famous for prodigious feats in this regard. But if there was a much longer version, as the passages quoted 30 Early Islamic Spain by Ibn Hayya¯ n suggest, there may well have been something in written form, ˙ dating from after 367/977.
Ibn al-Qu¯ tı¯ya qa¯ la: – (Abu¯ Bakr Muhammad . . Ibn al-Qu¯ t˙ı¯ya told us; he ˙ we are hearing the relation ˙ said: ˙. ). This clearly indicates that at secondhand and that the pronoun ‘us’ means the circle (halqa) of students seated around the author. Otherwise the text would have ˙begun immediately with: qa¯ la al-mu allif, qa¯ la Abu¯ Bakr Muhammad . . or just qa¯ la, as all texts copied ˙ from an author’s holograph normally commence. The term akhba¯ ranı¯/na¯ is rarely used in relaying information in Arabic manuscripts, though here its use is obviously appropriate as Ibn al-Qu¯ tı¯ya was a relater of akhba¯ r.
Early Islamic Spain: The History of Ibn al-Qutiyah (Culture and Civilization in the Middle East) by David James