By Gerald MacLean, Nabil Matar
Sooner than that they had an empire within the East, the British travelled into the Islamic international to pursue alternate and to shape strategic alliances opposed to the Catholic powers of France and Spain. First-hand encounters with Muslims, Jews, Greek Orthodox, and different non secular groups residing jointly less than tolerant Islamic rule replaced endlessly the way in which Britons considered Islam, simply because the items they imported from Islamic international locations replaced without end the best way they lived. Britain and the Islamic global tells the tale of the way, for a century and a part, retailers and diplomats travelled from Morocco to Istanbul, from Aleppo to Isfahan, and from Hormuz to Surat, and chanced on an international that used to be extra interesting than fearful.Gerald MacLean and Nabil Matar study where of Islam and Muslim in English inspiration, and the way British monarchs handled supremely strong Muslim rulers. They record the significance of diplomatic and mercantile encounters, exhibit how the writings of captives unfold unreliable information regarding Islam and Muslims, and examine observations by means of guests and monks who said conferences with Jews, japanese Christians, Armenians, and Shi'ites. additionally they hint how alternate and the trade of fabric items with the Islamic international formed how humans in Britain lived their lives and thought of themselves.
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Extra resources for Britain and the Islamic World, 1558-1713
His book shows, for the very ﬁrst time in English, that learning about Muslims and Islam required proﬁciency in languages, adaptation to custom, integration into religious culture, and some humility. It is notable that Pitts challenged hostile arguments advanced by the formidable Humphrey Prideaux and authoritative French travellers. 103 Had Pitts been a distinguished man of wealth or status, his text might have more forcibly encouraged a perspective that relied on approaching the different culture on its own terms just as he, a captive, had been forced to do.
1535, that is now in the Philadelphia Museum of Art, shows ‘Turks’ and other turbaned horsemen at the foot of the Cross, carrying spears and sponges. In such and many other paintings, to witness Christ being cruciﬁed is to observe Muslims crucifying him. The message is simple: just as Muslims persecuted and helped crucify Christ, so they continue to persecute his followers in Eastern Europe, the Mediterranean, and even the New World. 72 English writers, travellers, and politicians tried to keep abreast of the continental confrontations with Muslims, and reported on battles, victories, and defeats in weekly news books.
81 Be that as it may, the earliest printed source for reasonably accurate information about Islamic theology and doctrine in Europe was Machumetis Saracenorum principis, eiusque successorum vitae, ac doctrina (‘The Life and Teachings of Machumet, Prince of the Saracens’) produced in 1543 by Theodor Bibliander, which included a Latin version of sections from the Qur’an. The ‘Bibliander’ Qur’an was based on Robert of Ketton’s inaccurate translation. 82 More commonly available were various forms of refutation that sought to defend Christianity by discrediting Muhammad and thereby exposing the ﬂaws in Islamic islam and mu slims in e nglish thought 33 theology.
Britain and the Islamic World, 1558-1713 by Gerald MacLean, Nabil Matar