By Alex Mallett , Juan Pedro Monferrer-Sala , Johannes Pahlitzsch , Mark N. Swanson , Herman G. B. Teule , John Victor Tolan David Thomas
Christian-Muslim kin, a Bibliographical historical past three (CMR3) is the 3rd a part of a common historical past of kin among the faiths. masking the interval from 1050 to 1200, it includes a sequence of introductory essays, including the most physique of a couple of hundred exact entries on all of the works through Christians and Muslims approximately and opposed to each other which are identified from this era. those entries supply biographical information of the authors the place recognized, descriptions and checks of the works themselves, and entire bills of manuscripts, variants, translations and reviews. the results of collaboration among major students within the box, CMR3 is an essential foundation for study in all parts of the background of Christian-Muslim kin.
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Extra resources for Christian-Muslim Relations: A Bibliographical History (1050-1200)
392-94. See the references in n. 7. 15 Al-Ṭūsī, Al-nihāya, p. 696. 16 Al-Nuʿmān, Daʿāʾim al-Islām, ii, p. 464, §1647. 17 Ibn Bābawayh, Al-hidāya, p. 293. 18 Al-Nuʿmān, Daʿāʾim al-Islām, ii, p. 410, §1428; al-ʿĀmilī, Ghāyat al-murād, iv, pp. 345-46. 19 Al-Murtaḍā, Al-intiṣār, pp. 545-47; on Sunnī opinions regarding the bloodmoney of non-Muslims, see n. 22. 14 David M. 20 The practical differences between Sunnī and Shīʿī dhimmī laws, moreover, are generally no greater than the differences of opinion among the various Sunnī schools of law.
S. Mitchell and G. Nagy, Cambridge MA, 2000. 6 La chanson d’Antioche, ed. S. Duparc-Quioc, 2 vols, Paris, 1976-78. 7 At the time of the First Crusade, indeed, the chanson was not a written form as such, whereas by the late 12th century it manifested itself as increasingly lengthy and elaborate texts substantially removed from a point of origin in captured oral performance. F. Cook, ‘Chanson d’Antioche’, chanson de geste. , Amsterdam, 1980. 8 See The Canso d’Antioca. An Occitan epic chronicle of the First Crusade, ed.
His student, Muḥammad ibn al-Ḥ asan al-Ṭūsī (Shaykh al-Ṭāʾifa, d. 4 Shīʿī authorities hold that the jizya may be imposed either as a poll tax or a land tax and that it lacks a fixed, consistent or maximum amount; this variability, some explain, heightens the humiliating ‘Muslims in canon law, 650-1000’, CMR 1, p. 85. On the application of these terms to Sunnī laws regarding non-Muslims, see idem, ‘Christians in early and classical Sunnī law’, CMR 1, pp. 99-114. 4 Al-Mufīd, Al-muqniʿa, pp. 269-70; al-Ṭūsī, Al-nihāya, p.