By Alex Mallett , Juan Pedro Monferrer-Sala , Johannes Pahlitzsch , Mark N. Swanson , Herman G. B. Teule , John Victor Tolan David Thomas

Christian-Muslim family, a Bibliographical heritage three (CMR3) is the 3rd a part of a normal background of relatives among the faiths. protecting the interval from 1050 to 1200, it contains a sequence of introductory essays, including the most physique of multiple hundred unique entries on the entire works by way of Christians and Muslims approximately and opposed to each other which are recognized from this era. those entries supply biographical information of the authors the place recognized, descriptions and checks of the works themselves, and whole bills of manuscripts, variants, translations and stories. the results of collaboration among best students within the box, CMR3 is an quintessential foundation for learn in all components of the background of Christian-Muslim family.

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1 The accounts of the campaigns of Alexander the Great are perhaps the most directly analogous corpus, but the texts that survive today are far removed in space and time from the now lost accounts by certain of Alexander’s companions, whereas the morphology of textual composition, transmission, and adaptation, from so-called ‘eyewitness’ accounts to retellings aspiring to literary and conceptual sophistication, is far more securely evidenced in the First Crusade historiographical tradition. Indeed, the shock of the new that informed many contemporaries’ responses to the First Crusade, first its ideologically innovative message and then its accomplishments in the field, mapped onto and subtended an unprecedented flowering of historical writing in the first three decades of the 12th century.

As resources for modern historical research, the Latin prose account has assumed the status of the preferred, naturalized medium in which 12th-century literate culture chose to narrativize the crusade. The fact that this medium did indeed become a widespread vehicle for telling the story of the crusade, which can now seem obvious and somehow inevitable, is not without interest for our understanding of the memory of the First Crusade as a cultural property. But there is a corresponding danger of undervaluing ways of communicating and fixing the memory of the crusade in forms other than Latin prose.

159. On laws regarding nāṣibīs, see E. Kohlberg, ‘Non-Imāmī Muslims in Imāmī fiqh’, JSAI 6 (1985) 99-105 (repr. in idem, Belief and law in Imāmī Shīʿism, Aldershot UK, 1991). 43 Majmūʿ al-fiqh, p. 201, §733; marriage to Arab Christian women, however, is forbidden on the grounds that such women are not really Christian. See also Aḥmad ibn ʿĪsā (d. 861/62), Raʾb al-ṣadʿ. Amālī Aḥ mad ibn ʿĪsā, ed. ʿA. al-Ṣanʿānī, 3 vols, Beirut, 1990, ii, p. 1604. Bibliography on Sunnī attitudes toward the marriage with non-Muslims appears in Freidenreich, ‘Christians in early and classical Sunnī law’, p.

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