By David Thomas, Alexander Mallett
Christian-Muslim family, a Bibliographical historical past 2 (CMR2) is the second one a part of a common background of family among the faiths. masking the interval from 900 to 1050, it contains a chain of introductory essays, including the most physique of a couple of hundred specified entries on the entire works by means of Christians and Muslims approximately and opposed to each other which are recognized from this era. those entries supply biographical info of the authors the place identified, descriptions and checks of the works themselves, and whole debts of manuscripts, variants, translations and experiences. the results of collaboration among best students within the box, CMR2 is an essential foundation for study in all parts of the heritage of Christian-Muslim family.
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Additional info for Christian-Muslim Relations: A Bibliographical History, Volume 2 (900-1050
On this contact and its context, to which we shall return later: Signes Codoñer, ‘Bizancio y al-Ándalus’, pp. 199-208, especially pp. 200-4. 25 Beihammer, ‘Transformation’, passim; see also the general and introductory considerations of W. al-Qadi, ‘Early Islamic state letters. The question of authenticity’, in A. I. Conrad (eds), Problems in the literary source material (The Byzantine and early Islamic Near East 1), Princeton NJ, 1992, 215-75, pp. 215-21 and 245-48. 36 Christian–Muslim diplomatic relations Taghrībirdī (d.
186. H. Kramers and G. Wiet, Configuration de la terre, Paris, 1964, pp. 190-95. 15 Kramers and Wiet, Configuration, p. 117. He says that Christians believed that a tomb in this church was that of Aristotle. A. Metcalfe, Muslims and Christians in Norman Sicily. Arabic speakers and the end of Islam, London, 2003, pp. 16-17, suggests that his reference to intermarriage practices between ‘bastardised Muslims’ and Christians David Thomas 19 tians as people of religion. It is possible that his lost work about Sicily contained more.
Fuller analysis of these histories, as well as similar apparently unyielding works, may show more widespread attitudes towards Christians than is immediately apparent. The historians Abu l-ʿAbbās Aḥmad ibn Wāḍiḥ al-Yaʿqūbī (d. 905 or after), Abū Jaʿfar Muḥammad ibn Jarīr al-Ṭabarī (d. 923), Abū Naṣr al-Mutạ hhar ibn Ṭāḥir (or al-Mutạ hhar) al-Maqdisī (d. after 966) and Aḥmad ibn Yūsuf ibn al-Azraq al-Fāriqī (d. 1176-77) give enough valuable information about Christianity or indications of their attitude towards it to merit entries in what follows.