The Futuh al-Sham (The Conquests of Greater Syria), usually attributed to Abu Isma'il Muhammad b. 'Abdallah al-Azdi al-Basri, is one of the primary sources used for historians studying the early Muslim expansion into Greater Syria. This study revaluates the Futuh al-Sham narrative and the question of its compiler-author, investigating the history of the narrative as text through an analysis of a new manuscript and important parallel texts, and revisiting the evidence and hypotheses previous scholars have put forward on both al-Azdi's life and the Futuh al-Sham narrative's text. It thus offers an overview of the history of Oriental and Islamic Studies on the basis of one work.

This book narrates the battles, conquests and diplomatic activities of the early Muslim fighters in Syria and Iraq vis-a-vis their Byzantine and Sasansian counterparts. It is the first English translation of one of the earliest Arabic sources on the early Muslim expansion entitled Futuh al-Sham (The Conquests of Syria). The translation is based on the Arabic original composed by a Muslim author, Muhammad al-Azdi, who died in the late 8th or early 9th century C.E. A scientific introduction to al-Azdi's work is also included, covering the life of the author, the textual tradition of the work as well as a short summary of the text's train of thought. The source narrates the major historical events during the early Muslim conquests in a region that covers today's Lebanon, Israel, Palestinian Territories, Jordan, Syria, Turkey and Iraq in the 7th century C.E. Among these events are the major battles against the Byzantines, such as the Battles of Ajnadayn and al-Yarmuk, the conquests of important cities, including Damascus, Jerusalem and Caesarea, and the diplomatic initiatives between the Byzantines and the early Muslims. The narrative abounds with history and Islamic theological content. As the first translation into a European language, this volume will be of interest to a wide range of readership, including (Muslim and Christian) theologians, historians, Islamicists, Byzantinists, Syrologists and (Arabic) linguists.

This book narrates the battles, conquests and diplomatic activities of the early Muslim fighters in Syria and Iraq vis-a-vis their Byzantine and Sasansian counterparts. It is the first English translation of one of the earliest Arabic sources on the early Muslim expansion entitled Futuh al-Sham (The Conquests of Syria). The translation is based on the Arabic original composed by a Muslim author, Muhammad al-Azdi, who died in the late 8th or early 9th century C.E. A scientific introduction to al-Azdi's work is also included, covering the life of the author, the textual tradition of the work as well as a short summary of the text's train of thought. The source narrates the major historical events during the early Muslim conquests in a region that covers today's Lebanon, Israel, Palestinian Territories, Jordan, Syria, Turkey and Iraq in the 7th century C.E. Among these events are the major battles against the Byzantines, such as the Battles of Ajnadayn and al-Yarmuk, the conquests of important cities, including Damascus, Jerusalem and Caesarea, and the diplomatic initiatives between the Byzantines and the early Muslims. The narrative abounds with history and Islamic theological content. As the first translation into a European language, this volume will be of interest to a wide range of readership, including (Muslim and Christian) theologians, historians, Islamicists, Byzantinists, Syrologists and (Arabic) linguists.

Diese Monografie zeichnet die Einfuhrung und Umsetzung von Judenabzeichen im islamischen Kulturraum und den christlichen Landern Mitteleuropas nach. Dabei wird insbesondere die Ersteinfuhrung dieser Stigmata unter dem Kalifen al-Mutawakkil (im 9. Jahrhundert) untersucht. Die Beschlusse des IV. Laterankonzils (1215) und deren Interpretation markieren den Anfang der Judenabzeichen im christlichen Europa. Diese historische Linie findet mit dem Judenstern im Dritten Reich ihren menschenunwurdigsten Hoehepunkt. Griff Joseph Goebbels bei der Einfuhrung des Judensterns auf mittelalterliche Vorbilder zuruck? Waren den Bischoefen im Mittelalter die islamischen Abzeichen fur Juden bekannt? Kann es ein Zufall sein, dass alle drei Stigmata gelb waren?