Medieval Islamic History

Ishak ibn imran, Ishak al-Isrâ'îlî and Ibn al-Djazzâr are famous practitioners of Kairouan of the ninth and tenth centuries. They are quoted among sources of their successors, practitioners and agronomists in Al-Andalus. We will study the uses of their treatises by means of examples and will conclude that these successors selected the contributions which characterize the medicinal herbs and describe their properties. It confirms the pharmacological orientation of the Andalusian medicine. The influence of the practitioners of Kairouan is not limited to the West Arabic world and spreads over the Latin world. We will remind that, in Salern and in the European Universities, their medical and pharmacological treatises are studied and used thanks to the Constantins' Latin traductions, although these were not totally accurate.

ʾAbū Saʿīd al-Siǧzī was a prominent fourth/tenth century astronomer and mathematician who was one of the first contributors to the new genre of ʿilm al-hayʾa (science of the configuration). However, little is known about the initial steps taken in the formation of the discipline, or its independence from other astronomical writings and practices. In this paper, I will discuss new findings about Siǧzī’s life to determine details of his biography and a more precise time period for his scientific activities. I then describe, for the first time, a composition in theoretical astronomy from the fourth/tenth century, the “Structure of the orbs” (Tarkīb al-aflāk) by Siǧzī to show its place in the formation of the discipline of ʿilm al-hayʾa, comparing Siǧzī’s book to the earlier work of al-Farġānī on the size of the earth and the number of celestial spheres. I conclude that Siǧzī’s Tarkīb al-aflāk is the earliest known example of a book that contains only topics found in later hayʾa and may...

Dans la littérature et la poésie arabe classique, le terme de nadīm (commensal) désigne le compagnon de boisson. Mais, dans une acception plus restreinte, il s’agit d’une fonction curiale précise et rémunérée dont on situe l’origine puis le développement dans les premiers temps de la cour abbasside. Le nadīm est alors le compagnon du calife, ou d’autres hommes de pouvoir comme les vizirs. Sa fonction est avant tout de divertir et de recueillir les confidences du prince. Il est choisi pour sa discrétion mais surtout son talent – de poète, de chanteur, de musicien, de joueur d’échec – et son bon goût – dans le domaine des arts, de la cuisine et de la conversation. Omniprésent dans la littérature d’adab, le nadīm, en tant que personnage de cour, n’a pourtant que peu retenu l’attention des historiens depuis les brèves études d’Anwar Chejne  et de Joseph Sadan , sans doute parce qu’il n’a pas – ou de manière exceptionnelle – de fonction politique à proprement parler. Pourtant, au cours de nos recherches doctorales, nous avons été frappée par le rôle essentiel de ces commensaux dans l’élaboration d’un mode de vie et un éthos distinctif, propre à la cour abbasside. Non seulement ils ont largement contribué à en définir les règles de l’étiquette et du bon goût, mais en tant qu’hommes cultivés (adīb, pl. udabāʾ) ils ont aussi influencé l’ensemble de la production musicale, poétique, littéraire et même culinaire de leur temps. Plusieurs d’entre-deux, comme Kušāǧim (m. v. 961) , ont aussi rédigé des manuels qui nous permettent de cerner les implications de leur fonction et de les situer au sein de la production littéraire de leur époque. Ces sources nous montrent également qu’au-delà d’un art de vivre luxueux et agréable, ils sont également les acteurs d’une réflexion éthique beaucoup plus large sur la commensalité, l’amitié et le pouvoir. Cette communication serait alors l’occasion de proposer un bilan renouvelé du rôle de ces commensaux, en montrant qu’ils occupaient une position charnière entre les hommes de pouvoir d’une part et l’ensemble des milieux lettrés et cultivés d’autre part. Cette situation de pivot est, nous semble-t-il, essentielle pour comprendre comment le relatif échec politique du califat abbasside au Xe siècle s’est dans le même temps accompagné d’une diffusion à l’ensemble des élites du monde islamique de son art de vivre et de réflexions sur le lien social et la morale nées dans son contexte curial.

Reinterpreting the story of Sultan Boabdil and his surrender of
Granada in 1491 CE -- and the end of the 750-year-old Muslim rule in
Iberia -- is the subject of Elizabeth Drayson's The Moor's Last Stand: How
Seven Centuries of Muslim Rule in Spain Came to an End.

Sofala souffre de sa propre légende : la charge mythique de la ville de l’or a beaucoup nui à l’émergence de connaissances scientifiques. Que savons nous de ce toponyme avant l'arrivée Portugaise?  Sur quels savoirs les portugais eux-mêmes ont-ils basé leur politique d'implantation à Sofala. Ce mémoire tente de retracer l'histoire du pôle commercial swahili et des premières années de l'histoire portugaise sur le site. Les raisons de l'échec commercial portugais ont déjà été discutées dans l'historiographie du Mozambique qui part de cette époque pour interroger la nature du comptoir à la période antérieure. Il est fort probable que ce toponyme n'est pas servi à désigner le même site entre le X  et le XVI  siècle.

It has recently been argued that there was an apartheid-like social structure operating in Early Anglo-Saxon England. This was proposed in order to explain the relatively high degree of similarity between Germanic-speaking areas of northwest Europe and England. Opinions vary as to whether there was a substantial Germanic invasion or only a relatively small number arrived in Britain during this period. Contrary to the assumption of limited intermarriage made in the apartheid simulation, there is evidence that significant mixing of the British and Germanic peoples occurred, and that the early law codes, such as that of King Ine of Wessex, could have deliberately encouraged such mixing. More importantly, the simulation did not take into account any northwest European immigration that arrived both before and after the Early Anglo-Saxon period. In view of the uncertainty of the places of origin of the various Germanic peoples, and their numbers and dates of arrival, the present study ado...

In classical Greek medicine, neither Hippocrates nor Galen considered the condition of the urine to be an important sign of systemic diseases, and they did not relate its characteristics to definite illnesses, except in obvious cases of urinary tract disease. In their teaching, urine was used together with other physical signs as a prognostic indicator. With Theophilus, however, uroscopy gained an important role, and the appearance of the urine became pathognomic of specific diseases. De Urinis owed its popularity to this new approach and to its didactic character, as it was written as a practical handbook. After the 12th century, De Urinis occupied an assured position among the few ancient medical treatises that in Latin translation formed a worldwide teaching canon for medieval and Renaissance medical schools.

The "Epistula de sanguine humano" attributed to Arnald da Villa Nova envisages the use of distilled human blood for therapeutic purposes. Similar practice, with some substantial variants, can be also found in the traditional usages of ancient magic and popular medicine.

يتمحور هذا البحث حول الآراء التربوية لبدر الدين بن جماعة )ت 733 ه/ 1332 م(، والتي عرضها
م )طالب العلم(. يتركز
ّ
حول مفهوم العلم وفضله والقائمين عليه من علماء لإكساب العِلم للمتعل
م )العالِم/الشيخ(
ّ
لة بالمعل
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البحث بشكلّ خاصّ بماهيّة القيادة التربوية المثاليّة في الإسلام، متمث
وبآدا ثلى والوسائل التي يستخدمُها في درسه،
ُ
به وتعامُله مع نفسه ومع الطلاب، وطرق التدريس الم
من خلال عمله للوصول إلى الأهداف التربوية المرجوّة. كما يهدف البحث إلى إبراز القيادة التربوية
في الإسلام من خلال شخصيّة ابن جماعة وتاريخه، كما ورد في كتب التراجم والتاريخ الإسلامي،
م". كلّ
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م في أدب العالم والمتعل
ّ
فه "تذكرة السّامع والمتكل
ّ
قه في مؤل
ّ
ثمّ من خلال منظوره الذي وث
المؤسَّسات
ُ
ذلك على أمل الإسهام في رسم صورة للقواعد الأساسية لمهنة التعليم، التي تهدف
التربوية إلى اتباعها بالطرق الصّحيحة والسّليمة، والاستفادة من آراء العُلماء السابقين كابن
جماعة وغيره من علماء التربية الإسلامية الآخرين.

... against anger because of the particular emotionology in-volved, but an observer may be pardoned for questioning whether the Utku are anger free.3 This point could seem fussy, were it not that some historians, in exploring the new field of the history of emotion, have exposed ...

The word osteosynthesis was proposed by A. Lambotte in 1904. His definition, given in 1908, is still valid today: "Osteo-synthesis is the artificial contention of the bone fragments of fractures, by special devices acting directly on bones, exposed or not, with the aim to strongly fix them in their original position". The authors review the methods of contention before the invention of osteosynthesis and later the developments of bone fixation techniques. They insist in particular on the durable innovations of various pioneers including A. Lambotte, R. Danis, R. Hoffmann and G. Küntscher. The School of Brussels has been implicated in the developments and conceptualisation of osteo-synthesis.

... 29 In his Commentary on Matthew Jerome had argued curiously that the very whitening of the clothes was proof of their corporeality and hence of the corporeality of the transfigured Christ: "When it says 'He was transfigured before them' no one should suppose that he lost his ...