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"Medieval Arabic Historiography is concerned with social contexts and narrative structures of pre-modern Islamic historiography written in Arabic in seventh and thirteenth-century Syria and Eygpt. Taking up recent theoretical reflections on historical writing in the European Middle Ages, this extraordinary study combines approaches drawn from social sciences and literary studies, with a particular focus on two well-known texts: Abu Shama’s The Book of the Two Gardens, and Ibn Wasil’s The Dissipater of Anxieties. These texts describe events during the life of the sultans Nur-al-Din and Salah al-Din, who are primarily known in modern times as the champions of the anti-Crusade movement. Hirschler shows that these two authors were active interpreters of their society and has considerable room for manoeuvre in both their social environment and the shaping of their texts.Through the use of a fresh and original theoretical approach to pre-modern Arabic historiography, Hirschler presents a new understanding of these texts which have before been relatively neglected, thus providing a significant contribution to the burgeoning field of historiographical studies."

"Heresy and Dissent in the Carolingian Empire: The Case of Gottschalk of Orbais recounts the history of an exceptional ninth-century religious outlaw. Frankish Christianity required obedience to ecclesiastical superiors, voluntary participation in reform, and the belief that salvation was possible for all baptized believers. Yet Gottschalk, a mere priest, developed a controversial, Augustinian-based theology of predestination, claiming that only divine election through grace enabled eternal life. Gottschalk preached to Christians within the Frankish empire, including bishops, and non-Christians beyond its borders, scandalously demanding they confess his doctrine or be revealed as wicked reprobates. Even after his condemnations for heresy in the late 840s, Gottschalk continued his activities from prison thanks to monks who smuggled his pamphlets to a subterranean community of supporters. This study reconstructs the career of the Carolingian Empires foremost religious dissenter in order to imagine that empire from the perspective of someone who worked to subvert its most fundamental beliefs. Examining the surviving evidence (including his own writings), this book analyzes Gottschalks literary and spiritual self representations, his modes of argument, his prophetic claims to martyrdom and miraculous powers, and his shocking defiance to bishops as strategies for influencing contemporaries in changing political circumstances. In the larger history of medieval heresy and dissent, Gottschalks case reveals how the Carolingian Empire preserved order within the church through coercive reform. The hierarchy compelled Christians to accept correction of perceived sins and errors, while punishing as sources of spiritual corruption those rare dissenters who resisted its authority."

"Tesis ini berjudul ulama Betawi, studi tentang jaringan ulama Betawi dan kontribusinya terhadap perkembangan Islam abad ke-19 dan 20. Tesis ini meneliti tentang jaringan ulama Betawi yang belajar langsung kepada ulama Timur Tengah, khususnya Makkah dan Madinah serta upaya pembaharuan keagamaan di Betawi abad ke-19 dan 20.Tesis ini mencoba mengembangkan teori Azyumardi Azra yang mengungkapkan adanya keterkaitan intelektual antara ulama Nusantara dengan ulama Makkah dan upaya pembaharuan yang dilakukan oleh mereka ketika kembali ke tanah air. Perbedaan hanya terletak pada ruang dan waktu.Tesis ini menggunakan pendekatan sosial-intelektual historis untuk menggali fenomena sejarah dengan metode deskriptif-interpretatif analitis. Pengumpulan data dilakukan dengan studi dokumentasi, studi kepustakaan dan observasi langsung di pesantren dan makam ulama Betawi.Tesis ini menjelaskan hubungan intelektual ulama Betawi yang belajar kepada sejumlah ulama Makkah yang berbeda. Sayyid Usman bin Abdullah bin Aqil bin Yahya bermukim selama 7 tahun dan belajar kepada Sayyid Ahmad Zaini Dahlan, seorang mufti Makkah. Guru Mugni bermukim di Makkah selama 9 tahun dan berguru kepada Syaikh Sa'id al-Babasor, Syaikh Mukhtar Atharid, Syaikh Umar Bajunaid al-Hadrami, Syaikh Sa'id al-Yamani, Syaikh Muhammad Ali al-Maliki dan Syaikh Abdul Karim al-Dagestani. Sementara Habib Ali Abdurrahman al-Habsyi berguru kepada Habib Husein bin Muhammad al-Habsyi, Sayyid Bakri Syatha, Syaikh Muhammad Said Babesail dan Syaikh Umar Hamdan. Sedangkan Guru Marzuqi menimba ilmu di Makkah selama 7 tahun, Guru Mansur belajar di Makkah selama 4 tahun dan Guru Khalid menuntut ilmu di Makkah selama 11 tahun. Balk Guru Marzuqi, Guru Mansur maupun Guru Khalid belajar kepada Syaikh Sa'id al-Babasor, Syaikh Mukhtar Atharid, Syaikh Umar Bajunaid al-Hadrami, Syaikh Sa'id al-Yamani, Syaikh Muhammad Ali al-Maliki dan Syaikh Abdul Karim al-Dagestani dan lain sebagainya.Selama di Makkah, mereka mendapatkan pembaharuan keislaman dari ulama Makkah yang menekankan keseimbangan antara syari'ah dan tasawuf. Hal ini terjadi karena mereka berguru kepada ulama Makkah yang bermuara kepada Syaikh al-Qusyasi dan Syaikh Abdul Aziz al-Zamzami, ulama Makkah terkemuka abad ke-17 yang mempelopori gerakan harrnonisasi syari'ah dan tasawuf yang kemudian dikenal dengan gerakan "neo-sufisme ". Setelah memperoleh ilmu yang cukup memadai, mereka kembali ke Betawi dan mengajarkan keilmuan yang telah mereka terima di Makkah kemudian melahirkan ulama Betawi lainnya di abad ke-20 yang melaksanakan kontinuitas pembaharuan keilmuan Islam di Betawi.Ulama Betawi yang tersebut di atas menggunakan sarana penyebaran pembaharuan yang sama yaitu lewat beberapa karyanya dan berdakwah melalui pengajian dan halaqah yang dilakukan di masjid, langgar, majelis taklim dan pesantren kecuali Sayyid Usman yang menggunakan kitab tulisannya dan percetakan dalam menyebarkan pembaharuan. Ulama Betawi beserta muridnya secara umum menekankan pembaruan yang lebih bersifat evolusioner, bagi mereka pembaruan lebih merupakan proses dialektika intelektual yang tidak dapat dipaksakan sehingga bisa dipahami jika persentuhan Islam dengan budaya Betawi tanpa menimbulkan konflik. Hal ini bisa terjadi karena Islam yang hadir di Betawi lebih bermadzhab Syafi'i dan berfaham Ahli Sunnah Wal Jama'ah yang cenderung lebih toleran dan inklusif serta menghargai budaya dan tradisi lokal.Hampir semua ulama Betawi memiliki jaringan intelektual guru-murid (intellectual genealogy) yang menyebar ke lembaga-lembaga pendidikan Islam semacam langgar (mushola), masjid, madrasah, pondok pesantren dan majelis taklim serta mursid-khalifah (mystical genealogy). Pengaruh ulama Betawi melalui kedua bentuk jaringan ini tidak bisa diremehkan. Melalui kedua bentuk jaringan inilah ulama Betawi mentransmisikan wacana dan praktik keagamaan yang mereka terima di Makkah dan Madinah kepada masyarakat Betawi. Maka dapat dikatakan bahwa aktivitas intelektual dan akademik merupakan ciri khas yang paling menonjol dalam jaringan ulama Betawi. Koneksi di antara mereka satu sama lain mengambil bentuk hubungan guru dengan murid yang disebut "hubungan vertikal". Hubungan akademis juga mencakup bentuk-bentuk lain seperti guru dengan guru atau murid dengan murid yang disebut dengan "hubungan horizontal".

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This thesis entitle Moslem scholar Betawi, study about network of Moslem scholar Betawi and their contribution to Islamic growth in the 19th to 20`h centuries. This thesis check about network of Moslem scholar of Betawi which learn direct to Moslem scholar in the middle east, specially Makkah and Madinah and also the religious renewal effort in Betawi in thel9th to 20th centuries.

This thesis try to develop theory of Azyumardi Azra laying open the existence of intellectual related Moslem scholar of Nusantara with Moslem scholar of Makkah and effort of renewal by them when returning to the ground irrigate. Different result however is seen in the place and time.

This thesis use approach of historical intellectual social to convey phenomenon of history with method of analytical descriptive-interpretative. In collecting the data it uses a documentation study, a library research and direct observation in pesantren and resting place of Moslem scholar Betawi.

This thesis explain intellectual relationship Moslem scholar of Betawi which learn to a number of Moslem scholar of different makkah. Sayyid Usman bin Abdullah bin Aqil bin Yahya live during 7 year and learn to Sayyid Ahmad Zaini Dahlan, a mufti Makkah. Mugni live in makkah during 9 year and learn to Syaikh Said al-Babasor, Syaikh Mukhtar Atharid, Syaikh Umar Bajunaid al-Hadrami, Syaikh Said al-Yamani, Syaikh Muhammad Ali al-Maliki and Syaikh Abdul Karim al-Dagestani. Habib Ali Abdurrahman al-Habsyi learn to Habib Husein bin Muhammad al-Habsyi, Sayyid Bakri Syatha, Syaikh Muhammad Said Babesail and Syaikh Umar Hamdan. Marzuqi studied in Makkah during 7 year. Mansur learn in Makkah during 4 year. Khalid studied in Makkah during 11 year. Marzuqi, Mansur and also Khalid learn to Syaikh Said al-Babasor, Syaikh Mukhtar Atharid, Syaikh Umar Bajunaid al-Hadrami, Syaikh Said al-Yamani, Syaikh Muhammad Ali al-Maliki and Syaikh Abdul Karim al-Dagestani and others.

During in Makkah, they get Islamic renewal from Moslem scholar of Makkah emphasizing balance between syari'ah and. tasawuf This matter is happened because they learn to Moslem scholar of Makkah which have estuary to Syaikh al-Qusyasi and Syaikh Abdul Aziz al-Zamzami, Moslem scholar notable Makkah in the I7th pioneering balancing movement syar'ah and tasawuf which later then recognized with movement "neo-sufisme". After obtaining science which adequate enough, they return to Betawi and teach their science which have accepted in Makkah later then bear Moslem scholar other Betawi in the 20`h executing continuity Islamic renewal in Betawi.

Moslem scholar of Betawi use medium spreading is same renewal that is passing of their masterpiece and miss ionize to teaching and halaqah in mosque, impinge, ceremony of taklim and pesantren except Sayyid Usman using book of and printing office in propagating renewal. Moslem scholar of Betawi with their pupil in general emphasize renewal having the character of evolusioner, for them the renewal more represent process of intellectual dialectic which cannot be forced so that can be comprehended if touch of Islam culturally Betawi without generating conflict. This matter deflect happened because Islam which attended to Betawi more Syafi'I persuasion and Sunnah Wal Jarna'Ah which tend to more lenient and inclusive and also esteem local tradition and culture.

Most of all Moslem scholar of Betawi have intellectual network of intellectual genealogy disseminating to institutes of education of Islam, example mushola, mosque, school, pesantren and ceremony of taklim and also mursidkhalifah (mystical genealogy). Influence of Moslem scholar of Betawi with this network does not deflect underestimated. Form of network of this is Moslem scholar of Betawi of transmission of religious and practice discourse which they accepted in Makkah and Madinah to society Betawi. So can be said that a intellectual activity and academic represent most uppermost individuality in network of Moslem scholar Betawi. Relation of among them one another take form of relation learns with pupil is called "vertical relation". Academic relation also include cover other forms like teacher with teacher or pupil with pupil is called with "horizontal relation"."