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"The chapters of this volume contain a series of detailed studies of various aspects of Fatimid rule in the regions of its Mediterranean and Near Eastern empire, 909 to 1171 AD, including separately the role of the imam-caliph, wazir, chief qadi and da i, and other political and public offices of this Shi i caliphate. Geographically it covers North Africa, Sicily, the Levant, Hijaz, Cairo and Egypt in the medieval period, with special attention to books, science and libraries, court society, festivals, intellectual traditions and Ismaili doctrines, its religious appeal, military, enemies and rivals, among them the Abbasids, Umayyads, and Ibadis"--

In circumstances of political and religious conflict, the Islamic ritual sermon could be traumatic, especially when such sermons signaled a change in allegiance from a Sunni to a Shī'ī ruler (or vice versa). For more than two centuries the Ismaili Fatimids confronted the Abbasids, each claiming for itself the right to be in invoked in the official sermon in the congregational mosques. One dramatic example of this change of loyalty is illustrated by a verbatim copy of what the preacher said on the occasion. This text, together with a few others that have been preserved, offer an opportunity to analysis this genre of preaching in a contested arena. ; En contextos de conflicto político y religioso, el sermón litúrgico islámico podía ser traumático, sobre todo si aludía a cambios de lealtad de un líder suní a otro chií (o viceversa). Durante más de dos siglos los fatimíes ismailíes se enfrentaron a los abasíes, reclamando respectivamente para sí el derecho a ser invocados en los sermones oficiales en las mezquitas. Un ejemplo dramático de este cambio de lealtades queda ilustrado en una copia literal de lo que dijo el predicador en aquel momento. Ese texto, junto con otros pocos que se han conservado, permite analizar este tipo de predicación en un terreno de confrontación.

One of the more serious and threatening, yet unsolved, problems in theology is uncertainty about the meaning of time. Clearly, the theologian of an omnipotent and absolute God must reconcile His transcendence with the human worshiper's graphic and personal particularity. To come to terms in the matter of spatial dimension is, moreover, relatively easy when compared with the problem of the temporal dimension. Compounding the woes of the theologian (or perhaps causing them) is the abject poverty of all languages in proper terms for time and aspects of time. In describing time, all theologians resort to the use of an artificial vocabulary – so unfortunate because it makes the communication of already unfamiliar ideas doubly difficult.