By Nabil Matar
This e-book offers translated choices from the writings of Muhammad Ibn Othman al-Miknasi (d. 1799). the one writings by way of an Arab-Muslim within the pre-modern interval that current a comparative point of view, his travelogues offer certain perception with in to Christendom and Islam.
Translating excerpts from his 3 travelogues, this ebook tells the tale of al-Miknasi’s travels from 1779-1788. As an envoy, al-Miknasi was once aware about court docket lifestyles, executive workplaces and spiritual constructions, and he offers unique money owed of towns, humans, customs, ransom negotiations, old occasions and political associations. together with descriptions of Europeans, Arabs, Turks, Christians (both ecu and Eastern), Muslims, Jews, and (American) Indians within the final zone of the eighteenth century, An Arab Ambassador within the Mediterranean global explores how the main travelled Muslim author of the pre-modern interval observed the realm: from Spain to Arabia and from Morocco to Turkey, with second-hand information regarding the recent World.
Supplemented with wide notes detailing the ancient and political relevance of the translations, this booklet is of curiosity to researchers and students of Mediterranean historical past, Ottoman experiences and Muslim-Christian kinfolk.
Read or Download An Arab Ambassador in the Mediterranean World: The Travels of Muhammad ibn 'Uthman al-Miknasi, 1779-1788 PDF
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Additional resources for An Arab Ambassador in the Mediterranean World: The Travels of Muhammad ibn 'Uthman al-Miknasi, 1779-1788
The language used also reflects this similarity: whereas de Sousa used the identifier “mouros” (analog to “moro,” which is omnipresent in Spanish accounts), Herculano and Oliveira Martins seldom used this terminology.
Given the age in which Oliveira Martins lived, this should not be viewed hertel - xx - 3 - MB02 09/06/2015 12:19 Page 38 38 ISLAM AS A HISTORICAL ENEMY as an ecumenical confession but rather as an indication that he did not view religion as a critical factor in defining the nation. This stemmed from his fundamentally reserved attitude towards church and religion. Such attitudes often resulted, as the example of Herculano has already shown, in a reassessment of the Islamic past. Romanticization: Joaquin Teófilo Fernandes Braga The writer and politician Teófilo Braga (1843–1924) credited the Muslim influence with having had a significant role in the formation of Portuguese culture.
Although it had contributed to a religious unity of sorts, “we do not believe that it is a great accomplishment . . to achieve unity by extinguishing those who are of another faith. 25 Such diverse positions on controversial points within the past reveal the ideological heterogeneity of Spanish historiography. Lafuente viewed Islam as a destroyer of national unity but nevertheless ascribed it a prominent role in his narrative. He praised Christian deeds but was outraged by the fate of the non-Christians.