An insight into how the Arabic-Islamic world perceived medieval Western Europe, refuting previous claims that the Muslim world regarded Western Europe as a cultural backwater, and instead arguing for the presence of cultural and information flows between the two very different societies.

An innovative study which explores how the presence of Muslim communities transformed Europe and stimulated Christian society to define itself.

"This collection will be welcomed by anyone working on the interactions of the Muslim and Christian worlds in the Middle Ages--and the more casual reader will be struck by the persistence of stereotypes on both sides of the divide."--Medium Aevum LXXIX "The essays explore what, from the ninth to the fourteenth century, Western Christian clerks and kings, monks and abbots, friars and bishops, and scholars and poets wrote about Muslims and Islam. . . . Tolan's book is among the best in the field."--Journal of Religion "Considers such examples as portrayals of Muhammad in thirteenth-century Spain, Saladin in the medieval European imagination, and Saracen philosophers who secretly deride Islam. . . . Tolan is an engaging writer, accessible to the general as well as the scholarly reader."--Book News "Tolan has a talent for unraveling often tangled threads and subplots in a complex and intriguing story."--Religion and the Arts "Tolan's writing distinguishes itself by being insightful, nuanced, and magnificently lucid as well as highly accessible. Certain chapters will particularly enthrall: the chapter on Saladin will be one favorite; the chapter on the floating coffin of prophet Muhammad--a rhetorical masterpiece--will delight and fascinate. Every chapter is illuminating."--Geraldine Heng, University of Texas The Bible and the Qur'ân agree that the Arabs were the descendants of Ishmael, son of Abraham and Hagar. To many medieval Christians, the description of Ishmael in Genesis ("a wild man; his hand will be against every man and every man's hand against him") was a prophecy of the violence and enmity between Ishmael's progeny and the Christians--spiritual descendants of his half-brother Isaac. John Tolan, one of the world's foremost authorities on early Christian/Muslim interactions, offers ten essays that explore the history of conflict and convergence between Latin Christendom and the Arab Muslim world during the Middle Ages, deepening our understanding of the roots of current stereotypes of Muslims and Arabs in Western Culture. John V. Tolan, professor of history at the University of Nantes, is the author of numerous articles and books, including the acclaimed Saracens: Islam in the Medieval European Imagination.

In this book, Scarfe Beckett is concerned with representations of the Islamic world prevalent in Anglo-Saxon England. Using a wide variety of literary, historical and archaeological evidence, she argues that the first perceptions of Arabs, Ismaelites and Saracens which derived from Christian exegesis preconditioned wester expressions of hostility and superiority towards peoples of the Islamic world, and that these received ideas prevailed even as material contacts increased between England and Muslim territory. Medieval texts invariably represented Muslim Arabs as Saracens and Ismaelites (or Hagarenes), described by Jerome as biblical enemies of the Christian world three centuries before Muhammad's lifetime. Two early ideas in particular - that Saracens worshipped Venus and dissembled their own identity - continued into the early modern period. This finding has interesting implications for earlier theses by Edward Said and Norman Daniel concerning the history of English perceptions of Islam.

This volume looks at 'visions of community' in a comparative perspective, from Late Antiquity to the dawning of the age of crusades. It addresses the question of why and how distinctive new political cultures developed after the disintegration of the Roman World, and to what degree their differences had already emerged in the first post-Roman centuries. The Latin West, Orthodox Byzantium and its Slavic periphery, and the Islamic world each retained different parts of the Graeco-Roman heritage, while introducing new elements. For instance, ethnicity became a legitimizing element of rulership in the West, remained a structural element of the imperial periphery in Byzantium, and contributed to the inner dynamic of Islamic states without becoming a resource of political integration. Similarly, the political role of religion also differed between the emerging post-Roman worlds. It is surprising that little systematic research has been done in these fields so far. The 32 contributions to the volume explore this new line of research and look at different aspects of the process, with leading western Medievalists, Byzantinists and Islamicists covering a wide range of pertinent topics. At a closer look, some of the apparent differences between the West and the Islamic world seem less distinctive, and the inner variety of all post-Roman societies becomes more marked. At the same time, new variations in the discourse of community and the practice of power emerge. Anybody interested in the development of the post-Roman Mediterranean, but also in the relationship between the Islamic World and the West, will gain new insights from these studies on the political role of ethnicity and religion in the post-Roman Mediterranean.

A look at the developing conflicts in Christian-Muslim relations during late antiquity and the early Islamic era How did the medieval Middle East transform from a majority-Christian world to a majority-Muslim world, and what role did violence play in this process? Christian Martyrs under Islam explains how Christians across the early Islamic caliphate slowly converted to the faith of the Arab conquerors and how small groups of individuals rejected this faith through dramatic acts of resistance, including apostasy and blasphemy. Using previously untapped sources in a range of Middle Eastern languages, Christian Sahner introduces an unknown group of martyrs who were executed at the hands of Muslim officials between the seventh and ninth centuries CE. Found in places as diverse as Syria, Spain, Egypt, and Armenia, they include an alleged descendant of Muhammad who converted to Christianity, high-ranking Christian secretaries of the Muslim state who viciously insulted the Prophet, and the children of mixed marriages between Muslims and Christians. Sahner argues that Christians never experienced systematic persecution under the early caliphs, and indeed, they remained the largest portion of the population in the greater Middle East for centuries after the Arab conquest. Still, episodes of ferocious violence contributed to the spread of Islam within Christian societies, and memories of this bloodshed played a key role in shaping Christian identity in the new Islamic empire. Christian Martyrs under Islam examines how violence against Christians ended the age of porous religious boundaries and laid the foundations for more antagonistic Muslim-Christian relations in the centuries to come.

The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.