The Medieval Islamic World and the Jews

David J. Wasserstein, Coins as Agents of Cultural Definition in Islam, Poetics Today, Vol. 14, No. 2, Cultural Processes in Muslim and Arab Societies: Medieval and Early Modern Periods (Summer, 1993), pp. 303-322

Reviewed by: Cross Veneration in the Medieval Islamic World: Christian Identity and Practice under Muslim Rule by Charles Tieszen James H. Kane Tieszen, Charles, Cross Veneration in the Medieval Islamic World: Christian Identity and Practice under Muslim Rule (The Early and Medieval Islamic World), London, I. B. Tauris, 2017; hardback; pp. x, 229; R.R.P. US $95.00, £59.00; ISBN 9781784536626. Any satisfactory account of inter-religious dialogue and debate should illuminate the perspective of more than just one party to the discussion. Charles Tieszen's new book does this admirably. Drawing on a wide range of argumentative texts composed by both Christian and Muslim authors between the eighth century and the fourteenth, Tieszen provides a detailed and thoughtful analysis of how the idea and practice of cross veneration served as a kind of rhetorical whetstone against which writers on both sides of this medieval religious divide attempted to sharpen the truth claims of their respective faiths. Among the many insights of this valuable study is the conclusion that 'disputational literature' (p. 6) dealing with cross veneration was not penned simply to score points in esoteric theological debates. Rather, one of the key concerns of authors writing in this genre was to delineate the boundaries of their faith more clearly, and thereby reinforce the religious identity of their readers, in a milieu in which they believed it was in urgent need of strengthening. Such texts could therefore fulfil a hortatory and self-reflexive purpose just as readily as they could function as polemical weapons or apologetic instruments. Chapter 1 lays the foundation for the analysis with a lucid overview of defences of cross veneration against late antique pagan critics and in texts of the Adversus Judaeos tradition, which Tieszen argues left an enduring imprint on the arguments exploited by the Christian authors he goes on to discuss. One of these authors, John of Damascus, features prominently from the outset. Tieszen situates his work against the broader intellectual backdrop of debates regarding the worship of icons and symbols in the eighth-century Byzantine and Islamic worlds. Chapter 2 offers a particularly nuanced reading of John of Damascus's justification of cross veneration in his De haeresibus. In it, indirect 'counterattacks' in the works of Islamic authors such as 'Abd al-Jabbār (in 995) and Ibn Abī Ṭālib al-Dimashqī [End Page 203] (in 1321), and further rebuttals by the ninth-century East Syrian Christian writer 'Ammār al-Baṣrī, allow Tieszen to demonstrate how both Christians and Muslims manipulated the issue 'as a means for [religious] navigation […] and identification' (p. 45). Developing this theme, Chapter 3 elucidates in detail the ways in which various Christian authors moved beyond simply 'comparing Christian and Muslim piety […] [to] concentrate on offering explanations for their veneration of the cross' (p. 61). Tieszen suggests that many of these explanations, which foreground the symbolic nature of the cross and its inherent power, were designed to give Christians living in Islamic contexts 'a response to offer those Muslims with whom they were having [theological] discussions' (p. 90) and a way of buttressing 'the stability of their faith against the mounting pressures of Islam' (p. 91). Chapter 4 carries this argument even further with an analysis of some of the more innovative ideas in works by authors such as the ninth-century West Syrian theologian Abū Rā'iṭah al-Takrītī, who stressed the need to venerate unembellished (e.g. wooden) crosses, explained the cross as a Christian qiblah orienting worship towards God through Christ, and interpreted it as 'Christ's proxy on earth until he returns' (p. 104). Ideas such as these reinforced the notion of the cross as an essential distinguishing mark for Christians in the multireligious context of the medieval East. Choosing how to arrange the material in a study that focuses on 'texts spanning seven centuries' (p. 93) is far from straightforward. Though understandable, Tieszen's decision to structure his analysis thematically rather than chronologically does not always '[ease] the work readers must do in navigating through a large corpus of literature' (p. 15). Despite points of conceptual commonality, nonspecialist readers may be somewhat disoriented by his leaps from authors...

Reviewed by: Maimonides and the Merchants: Jewish Law and Society in the Medieval Islamic World by Mark R. Cohen Robert Brody Mark R. Cohen. Maimonides and the Merchants: Jewish Law and Society in the Medieval Islamic World. Philadelphia: University of Pennsylvania, 2017. 248 pp. doi:10.1017/S0364009418000624 Mark Cohen's latest book focuses on the ways in which Maimonides's Mishneh Torah reflects the economic aspects of the society in which he lived, one in which—in contrast with the societies to which the authors of talmudic literature belonged—international trade and large-scale commercial enterprises filled a central role. Although I would count myself among those who tend, in Cohen's words, "to take the great codifier at his word when he insists in the Introduction to the Code and elsewhere that his work was simply a compilation … of rabbinic law up to his time and contained practically nothing new" (141), and would assert that this is an accurate characterization not only of Maimonides's view of himself but of the main thrust of his work, there is no doubt that his code includes some "updating" of talmudic law, an important aspect of which Cohen has revealed. In his opinion, Maimonides was motivated primarily by a desire to enable Jewish courts to deal satisfactorily even with cases not encompassed by earlier Halakhah in order to encourage Jewish merchants to settle their disputes in this framework rather than resorting to Islamic courts; this suggestion is plausible enough, although there is no direct evidence to support it (see inter alia pages 76, 94, and 101). The centerpiece of the volume is a study of Maimonides's treatment of a unique form of economic collaboration that predominated in the medieval Islamic world. Cohen calls this institution, which has been given various names by other researchers, şuḥba-agency. The essence of the arrangement is that each of two (rarely more) associates undertakes to execute without remuneration any commissions requested by his associate. Scholars who have written on the subject have often stressed the "informal" nature of this arrangement; Cohen, for example, emphasizes the fact that such an arrangement could be created orally, but in fact this was true of "formal" partnership agreements as well.1 In my opinion the most interesting features of this institution, from either an economic or a legal perspective, are two. First, when considered in isolation, each [End Page 458] commission executed by one associate on behalf of another appears to be a simple favor or act of friendship; it is only when the larger context is considered that the agent is seen to be compensated by the mutuality of the arrangement. Second, when merchants enter into a partnership they obviously cannot know in advance how much they will gain or lose as a result, but they do know that they are committing certain quantities of capital and labor and can expect to receive a given percentage of the profits or, at worst, to bear a certain percentage of the losses. In contrast, when they create a şuḥba-agency relationship neither partner has a clear idea of the obligations he is undertaking or the benefits he hopes to receive. The commissions he will be expected to perform on behalf of his associate and those that he will expect his associate to perform on his behalf will depend on future market conditions and economic opportunities. Nor was any effort made to set a financial value on the services that each associate performed on behalf of his colleague or to ensure that the exchange of unremunerated services was an equitable one. Cohen correctly emphasizes that Maimonides, like Saʿadiah Gaon a hundred and fifty years earlier, found a novel way to integrate this new sort of commercial arrangement into existing Halakhah, although it should be noted that neither author dealt explicitly with şuḥba-agency: each of them wrote in terms appropriate to a one-time commission, rather than a long-term and open-ended relationship.2 Saʿadiah's innovation was to treat the agent as a paid rather than an unpaid bailee; Maimonides's was to enable the merchant who commissioned the agent to impose an...

Abstract: Islamic Perspective on Knowledge and its Reflection on Science Education Activities in the Muslim World. The holy book of Islam, the Qur’an, is very clear about its support for scientific enterprises. This is supported further by the traditions of the Prophet Muhammad SAW. This strong doctrinal foundation found its historical manifestations in the so-called the golden age of Islam, where sciences flourished in the Muslim kingdoms. However, by the end of the medieval period, the Muslim zeal for sciences weakened for several reasons, which according to the writer resulting in the present day backwardness of Muslim countries in general in almost all branches of scientific activities. This paper attempts to discuss how knowledge and science are perceived by Islam and their implication for science education. Kata Kunci: Islam, ilmu pengetahuan, dan peradaban

Ibn Sina's contributions to epilepsy management: Innovations from the Islamic Golden Age.

The medieval Islamic Mediterranean was a significant hub for textile dyeing, not only due to its technical achievements but also because of its economic and commercial networks that played a defining role across the region and beyond. Compared to their European counterparts, Islamic states historically had broader access to dyestuffs, positioning themselves as key nodes in both production and interregional dyeing networks. Historical sources indicate that dyeing was a widespread economic activity throughout the Islamic world, from Egypt to al-Andalus, from the Maghreb to Anatolia. This study examines dyeing centers in the medieval Islamic Mediterranean, the organizational structures of dyers, their economic and social status, and the legal frameworks regulating their profession. By integrating historical records, legal documents, futuwwa manuals, waqf deeds, and archaeological findings, this research provides a comprehensive analysis of the role of the dyeing industry in medieval Islamic societies. The primary research question of this study is how the dyeing profession was positioned within the socio-economic framework of medieval Islamic societies and how its operational mechanisms were structured. Furthermore, it evaluates the relationship between dyers and governing authorities, as well as the legal and institutional mechanisms that regulated their activities. Previous studies have predominantly focused on specific textile centers, the procurement of dyestuffs, or the technical aspects of dye production. However, there is a notable gap in the literature regarding the institutional, legal, and socio-economic regulations governing the dyeing craft. By examining the position of dyers within medieval Islamic craft organizations and the legal frameworks shaping their profession, this study aims to address this gap. Synthesizing legal texts with historical narratives and archaeological findings, it offers a holistic perspective on the historical development of the dyeing industry and its impact on Islamic economies. Methodologically, this research utilizes a range of primary sources, including legal treatises, travelogues, and historical and geographical accounts, alongside secondary studies. Legal sources provide valuable insights into regulations imposed on dyers, covering taxation, occupational oversight, and commercial disputes. Historical chronicles and travel narratives offer extensive descriptions of the geographical distribution and economic significance of dyeing centers. Waqfiyya archives present evidence regarding the locations of dye workshops and their contributions to local economies, while archaeological findings confirm the material evidence of dye production and practices. The integration of these diverse sources facilitates a multidisciplinary approach that combines historical, legal, and archaeological perspectives. This study demonstrates that the dyeing profession was deeply embedded in the economic and social fabric of medieval Islamic societies. It highlights the professional organization of dyers within different communities, ranging from futuwwa and Ahi brotherhoods to the later development of guilds. Futuwwa manuals emphasize the ethical and spiritual dimensions of the craft, identifying legendary figures as patrons of dyers. Additionally, Islamic legal sources underscore the regulatory role of the ḥisbah institution in overseeing the dyeing profession. Muḥtasibs were responsible for monitoring dye quality, ensuring compliance with professional standards, and preventing fraudulent practices. In this context, ḥisbah treatises and ihtisab laws are examined to delineate the professional obligations of dyers. Another key finding of this study challenges the prevailing notion that dyeing was an exclusively Jewish profession. This widely accepted perspective is critically analyzed, and the study establishes that dyeing was not confined to any particular religious or ethnic group. The research underscores the significant role of Muslim dyers and emphasizes that assessments of the profession must consider regional and demographic variations. In conclusion, this study directly addresses the dyeing craft, which has often remained overshadowed within medieval textile studies. By integrating historical, geographical, legal, and archaeological sources, it provides a broad evaluation that extends from the placement of dye workshops to professional regulations, quality control mechanisms, and consumer protection measures. The findings highlight that the dyeing industry did not develop arbitrarily but rather within the framework of specific legal and social regulations, demonstrating its multicultural and dynamic nature.

This article will examine the thoughts of the caliph Harun al-Rasyid about the concept of Islamic education that he initiated. He succeeded in establishing the “Baitul Hikmah” library which became an icon in the golden age of Islam in the Abbasid Period. In fact, this library is a symbol of civilization and the center of Islamic world enlightenment for Western civilization. Interestingly, this library is also the center of translation and copying of ancient Greek, Persian and other intellectual legacies. This is evidence of the success of Harun al-Rasyid’s ideas in the world of Islamic education. This research uses descriptive analysis method to explain Harun al-Rasyid’s thoughts on Islamic education, then the content analysis method is used to find the basic ideas and concepts of development in the future. After conducting research, the authors conclude that the successful application of his thought to Islamic education cannot be separated from his great attention to science. Even with the advancement of science, the economy of the people at that time became advanced. This research is very important to be learned as through this research can discoverd a very brilliant thought of the great chaliph Harun al-Rasyid.

Islamic civilization in the Middle Ages, the period of cultural, economic, and scientific development called the "Golden Age of Islam", has been a real source of pride for the Muslim world. As a high and dominant civil society, medieval Islamic civilization has now gone through the process of integration, where different cultures and minorities have merged into a single society with the condition that each of them preserves their own roots and creates a unique environment of coexistence. Several factors shaped coexistence in Islamic civilization. The first factor is the emergence of the Islamic religion in the 7th century. The second factor is the multitude of economic ties between the countries included in the Islamic world. Muslims understood that the basis of the economy was trade. The spread of Islam from the Middle East to China, from North Africa to the centres of Europe, developed trade. In the Middle Ages, Azerbaijan became one of the leading countries where trade developed due to its location at the crossroads of trade routes from East to West, which became important for the Caliphate. Thus, the multicultural environment created by the Arab Caliphate created a foundation for the development of trade in Azerbaijan, making this country an important point for the coexistence and welfare of peoples. The article studies the trade relations of Azerbaijan during the Middle Ages, the impact of the multicultural environment on trade, and the development of trade within the framework of the economic relations established with other countries. As for the research methods used in the study, a number of factors that play a key role in the economic development of Azerbaijan have been studied by preserving the principle of historicity, a comparative analysis of trade relations through historical-excursion.

The World in a Book: Al-Nuwayri an the Islamic Encyclopedic Tradition

The World in a Book: Al-Nuwayri an the Islamic Encyclopedic Tradition

This essay assesses S. D. Goitein’s contributions to the study of domestic slavery and the slave trade in the medieval Middle East between the eleventh and the thirteenth centuries. As early as 1950, Goitein begin publishing documentary material from the Cairo Geniza that shed light on the lives of domestic slaves and enslaved factotums. In 1967, he published the first volume of his magnum opus, A Mediterranean Society, which included the chapter “Slaves and Slave Girls” along with detailed notes. Since its publication, the survey “Slaves and Slave Girls” has served as a crucial reference for the study of domestic slavery in the medieval Islamic world. Criticisms of Goitein’s writings on slavery are also explored here. First, his commitment to demonstrating the piety and humanism of Geniza society led Goitein to emphasize the positive treatment that slaves sometimes received and downplay the violence and exploitation also present. Second, he understated the importance of the Geniza documents and Jewish merchants’ activities for historians’ understanding of the slave trade. Ultimately, Goitein viewed his work on slavery, as he did A Mediterranean Society as a whole, as a provisional sketch. Indeed, his published work and research archive continue to provide an invaluable point of departure for new histories of slavery and related topics. This essay suggests avenues for future research on slavery in the medieval Islamic world.

The Islamic Golden Age was the time in history from eighth to fourteenth century. This era was marked by expansion of Islamic world to all the Middle East, North Africa, South and East Europe, and Central Asia. The Islamic world was the wealthiest region in the world at that time and that wealth was utilized to promote great flourishing in the arts, philosophy, science, and medicine. The practice of healing was considered the most noble of human undertakings by Islamic scholars. In this era, many great physician-scientists emerged in the Islamic world, albeit several were not Muslims, who examined prior writings, corrected many, and proceeded to produce their own observations and innovations. This article highlights some of the most important contributions to gynecology of some prominent scholars during this shining phase of medical history.

The relevance of the topic lies in the fact that, in the modern era, studying the formation stages of legal doctrines is essential for a deeper understanding of the intricacies of legal systems. In the medieval Islamic East, oppositional movements and political-legal doctrines significantly influenced the legal framework of the time. Therefore, the study of the topic “The Formation of Legal Thought and Issues of Governance in the Medieval Islamic World” is highly relevant for contemporary legal and historical research. As mentioned earlier, some movements and opposition groups advocated for governance to be carried out exclusively by the Bayt al-Hikma and claimed that only the imamate had the legitimate right to rule, while others argued that authority should be established through a process of selection, emphasizing the right of all individuals to participate in governance. This divergence of opinion laid the foundations for early democratic principles. Thus, this article has comprehensively examined the development of legal thought in the Muslim world and the interrelationship between political-legal doctrines. I believe that this research contributes significant insights to the field.

This collection of sophisticated, innovative essays looks at how Jewish, Christian, and Muslim thinkers within the Islamic world drew ideas and inspiration from outside the bounds of their own religious communities.

Daily Life in the Medieval Islamic World JAMES E. LINDSAY, 2005 Westport, CN/London: Greenwood xxii + 299 pp., ill., maps US$51.95/£35.95 (hardback) ISBN 13: 9780313322709 US$14.95/£10.95 (paperbac...