Category Archives: Middle Eastern Christianity

A Brief Syriac Bio of an Arabic Poet

In the Chronicle of 1234, composed in Edessa in the mid-13th century, there is a brief notice of the poet al-Mutanabbi:

At this time a person named Mutanabbi was famous in poetry, and he had a book of poetry in Arabic writing, and he is greatly praised among the people of the Arabs.

It’s not much, and it does not tell us anything about the poet which we did not know from other, fuller sources.  But it does tell us a bit about the reception of the poet, namely that this Muslim poet and his work were known in Christian social circles in what is today eastern Turkey.  It is a further example that medieval Middle Eastern culture was not divided along religious lines.

Did Muhammad Quote Paul?

Reading along in a late medieval Persian history, I came across the Arabic quotation “ما لا عين رأت ولا اذن سمعت” (“What eye has not seen, nor ear heard”).  Most such Arabic quotations in this work are taken from the Qur’an or the hadith, and the editor has identified all the Qur’anic citations, but not those from the hadith.  But since I am skimming this history not for religious themes but for political events, I generally skip the quotations.  This one was different: I had seen that phrase before, in another language.  The apostle Paul had written in 1 Corinthians 2:9: ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὗς οὐκ ἢκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν (“The things that eye has not seen and ear has not heard and have not come up upon a person’s heart, are the things that God has prepared for those who love him”; NA27).  Could it be that a late medieval Persian author was quoting the New Testament?  That would be very surprising. Continue reading

Recovering the Role of Christians in the History of the Middle East

(It’s been a while since I’ve posted, because I’ve been working on other things.  One of those things was my participation in a workshop earlier this month at Princeton University, organized by Christian Sahner, Jack Tannous, and Michael Reynolds.  Here, as a guest post, is their post-workshop summary of the discussion, for anyone interested in Middle Eastern religious diversity, yesterday and today.)

Recovering the Role of Christians in the History of the Middle East
A Workshop at Princeton University
May 6-7, 2016
A Summary

On May 6-7, 2016, the Near East and the World Seminar welcomed fourteen distinguished scholars to Princeton University to discuss the place of Christians in Middle Eastern history and historiography. At the outset, speakers were invited to reflect on how the field of Middle Eastern history generally and their work specifically changes when they consider perspectives provided by Christian sources, institutions, and individuals. A working premise of the conference was that although Christians have formed a significant portion of the population of the Middle East since the Arab conquests, the stubborn but understandable tendency of historians to conceive of the Middle East as a Muslim region has had the effect of marginalizing Christian experiences. The result has been to consign Middle Eastern Christianity to a niche specialty alongside larger fields, such as Islamic studies, Byzantine studies, church history, Jewish studies, and Ottoman history. Continue reading

Found: Pros and Cons of Multiple Calendars in the Medieval Middle East

The medieval Middle East employed a surfeit of calendars which can bewilder the unwary researcher, but sometimes the multiplicity of systems for identifying time can in fact be helpful.  Scribes often failed to identify the date they were writing more precisely than by giving the year, but if they provided the year in more than one calendar, it can help narrow down the time in which they wrote (assuming they were accurate in their conversion).  Sebastian Brock created a list of medieval Syriac scribes who provided dates in the Hijri calendar, and he notes both when scribes employed additional calendars (up to six!) and when their conversions between calendars were mistaken.[1]  I recently had occasion to use this trick for a very interesting fifteenth-century text. Continue reading

Partying Like It’s 1299: al-Dimashqi on Easter

Ibn Taymiyya’s contemporary Shams al-Din al-Dimashqi (d. 727 AH / 1327) is best known for his geography describing his native Syria c. 1300, shortly after the final expulsion of the Crusaders from the mainland.  Like the more famous Ibn Taymiyya, he was aware of the festivals of the non-Muslims, in particular the Christians, but unlike that Hanbali jurist, he described them in the context of comparing the different calendars in use.  The calendrical context enabled al-Dimashqi to describe the celebrations without condemnation.  Here is his description of Easter in Hama, a major city in central Syria:  Continue reading

Found: Ibn Taymiyya on Palm Sunday

Ibn Taymiyya (d. 1328) was a popular preacher and Muslim legal scholar in Damascus under Mamluk rule.  He is primarily remembered for writing polemics against almost everyone (Jews, Christians, Alawites, Twelver Shiites, wild Sufis, the Mongols who had recently converted to Islam, Persian speakers, Sunni Muslims who engage in popular practices such as shrine visitation and praying to saints), and the famous traveler Ibn Battuta described him as having “some kink in his brain” (Gibb trans.).  He is a leading authority cited by Wahhabis and other Salafis today.  So one does not expect him to be a main resource on the religion of his opponents.  But in reading this week from one of his polemics (against those Muslims who participate in non-Muslim festivals), I came across his account of what happened on Palm Sunday, a version of the events which I had never heard:

Continue reading

Is ISIS Medieval?

A while ago I read a thought-provoking discussion of the goals of the Islamic State in Iraq and Syria (ISIS), and how that jihadist group draws from pre-modern Islamic religious texts in formulating its tactics and its appeal to violent extremist Muslims.  The author is at his provocative best in likening well-intentioned Western liberal attempts to define ISIS as un-Islamic as a kind of takfirism, or labeling certain Muslims as unbelievers.  I think he misses the point when he delegitimizes practicing Muslims for describing ISIS as un-Islamic, and indeed, his article provoked a firestorm of criticisms, refutations, and abuse over the use of the term “Islamic” for ISIS.  For practitioners, islam is submission to God’s will, and if ISIS is going against God’s will, then they are ipso facto not islam.  It does not require historical naivete (or, as Prof. Haykel evocatively termed it, “a cotton-candy view of their own religion,” although see his clarification here) to acknowledge that many things historically practiced by Muslims are inconsistent with what most modern Muslims understand to be God’s will.  However, the real bone I want to pick with the article is the way it simply accepts the Salafi account of what medieval Islam was, an account which is itself revisionist history.

Put simply, the “medieval Islam” to which ISIS and other Salafis appeal never existed as such.  Too many scholars play along with this modern chimera, though they know better, and thus are complicit in a cultural genocide which is reducing the fascinatingly diverse pre-modern Middle East to a one-dimensional textbook description of Sunni Arab Islam, complete with five pillars evidently erected by Muhammad himself. Continue reading