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The present paper discusses the reign of the Rubenid lord of Armenian Cilicia, Mleh (1170–1175), and examines his relations with the two great powers of the period, the Byzantine Empire and the Zengids under Nūr al-Dīn (1146–1174). Through examination of the contemporary sources of the period, the following conclusions may be drawn: Firstly, Manuel (1143–1180) did not send an expeditionary force against Mleh. On the contrary, Mleh faced and defeated the local Byzantine garrisons. Secondly, the Crusaders waged a campaign against Mleh in 1173, which was partially successful as it forced the Rubenid lord to recognize the suzerainty of the king of Jerusalem, albeit temporarily. Thirdly, a consequence of the Crusader success was the Byzantine re-conquest of the cities of the Cilician Plain. Finally, Mleh's status as a client of Nur al-Din does not relate to his religious identity. The sources make it clear that he remained a Christian. [ABSTRACT FROM AUTHOR]

It is sometimes assumed that the poetry of the Crusader period was part of a concerted propaganda effort to rouse Muslims to fight and to legitimate Muslim rulers in the eyes of other Muslims by portraying them as ascetic, Sunni revivalists focused on Jihad. Based on samples from the Ḫarīdat al-qaṣr wa-ǧarīdat ahl al-ʿaṣr , a massive 6th/12th-century adab anthology by ʿImād al-Dīn al-Iṣfahānī, this article argues for a different understanding of both the content and the circulation of this period's poetry. I show that poetry was not addressed to a "public," but rather was a form of elite communication in which social identity was performed, negotiated, and consolidated. Furthermore, ʿImād al-Dīn's anthology does not marginalize Shiʿite voices or insist on portraying rulers as ascetics. I trace the origins of these assumptions and show that levity, licentiousness, and Shiʿites were all celebrated in the poetic discourses of the 6th/12th century. [ABSTRACT FROM AUTHOR]

The letter published here was probably written during the reign of the Zankid Prince Nūr al-Dīn (1154-1174). It reveals the existence of close links between the ascetic communities of Syria and Iraq, but also between the various Sufi institutions in Damascus flourishing in the city at that time. The main figures of the letter, largely ignored from medieval sources, appear as charismatic characters who testify to the attraction then exerted by mystical circles on the Syrian population. [ABSTRACT FROM AUTHOR]

In the second half of the twelfth century, the Maghreb and the Mashriq saw two new political and religious projects taking place, which shared a common reformist spirit. The Almohad movement and the process initiated by Zankī (r. 1127–1146) gave a crucial role to jihād, as well as introducing far-reaching religious reform, doing away with the supposed decadence that had taken hold in the years before. The combination of these two elements gave rise to a greater exchange between religiosity and war. A comparative analysis of Islamic sources from both east and west reveals this increase of religiosity in war in three different fields: the participation of religious elites in the armies; the rise in the use of rituals and religiosity while at war, by means of sermons, speeches and the use of “sacred” objects; and miraculous events related to acts of war. [ABSTRACT FROM PUBLISHER]

This article studies the battle of Inab fought in 544/1149 in northern Syria between a Muslim force led by Nur al-Din of Aleppo and the Franks of Antioch. Examining both the circumstances surrounding the encounter and its consequences, the article demonstrates that it was not the important victory for the Muslims it is currently believed to have been, but a lesser battle of limited consequences. Nur al-Din was not, at this point in time, an important figure in the geopolitical situation in the Near East, but a comparatively minor character whose role in the counter-crusade was negligible. [ABSTRACT FROM PUBLISHER]

This article examines how Ibn 'Asākir (1105-76)—in keeping with the well-established fadā' il al-Shām (merits of bilād al-Shām) tradition—fashions portraits of Sarah and Hagar in his Ta'rīkh madīnat Dimashq (History of Damascus) to extol their special role in the sacred history of God working through his human agents in Syria's past. As is the case in his biographies of other sacred and pious figures in Syria's past, Ibn 'Asākir's biographies of Sarah and Hagar are also intended to provide a moral example as well as pious inspiration for the faithful. [ABSTRACT FROM AUTHOR]