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In 1427, the Mamlūk Sultanate, ruled by Al-Ashraf Barsbāy (1422-- 1438), seized Cyprus. In 1453, the Ottoman Sultanate, ruled by Mehmed II (1444--1446/1451--1481), captured the city of Byzantium, Constantinople. Hence, Western and Eastern historians and scholars have focused their writings on these two states. This research highlights the efforts of the Hafsid ruler, Abū 'Amr 'Uthmān (1435--1488), and clarifies the results of those efforts. This paper also outlines the political statuses of the kingdoms in Northwest Africa. It illustrates how 'Uthmān exploited the circumstances of the Northwest African kingdoms to extend his influence. Consequently, it affirms that 'Uthmān was a Majestic sultan in Northwest Africa. This study uses the historical method and examines primary sources on the subject of the reign of Abū 'Amr 'Uthmān. [ABSTRACT FROM AUTHOR]

يدرس هذا البحث، كما هو ظاهر من العنوان التمثيل القنصلي للتجار والدول المسيحية في المدن والموانئ في دول الغرب الإسلامي. ويركز بصفة خاصة على الدولة الحفصية لأنها تمثل بامتياز النموذج الذي تتوفر فيه الوثائق التي تسمح لنا بدراسة هذا الموضوع. تعتمد الدراسة في أساسها على الوثائق وهي في مجملها المعاهدات المبرمة بين أطراف العلاقات، مسلمين من جهة ومسيحيين من جهة أخرى، والمراسلات المتبادلة بينهم على اختلاف وتنوع مواضيعها واغراضها. وهي وثائق تزخر بالمعلومات التي تخص الموضوع بالدرجة الأولى

Our contribution tackles the ideological aspect of "legacy" developed in the pro-Hafsid legitimizing discourse. The court historiographers pretended that their patrons had deserved and inherited the throne of Ifrīqiya. We shall see how they sketched a genealogy of founding fathers—Abū Ḥafṣ ʿUmar (d. 571/1175-1176), Abū Muḥammad ʿAbd al-Wāḥid (d. 618/1221) and Abū Zakariyyāʾ Yaḥyā (d. 647/1249)—, considering that Muʾminids and Hafsids were the two pillars of the Almohad Empire, so it was natural that the latters took up the torch when the formers declined. [ABSTRACT FROM AUTHOR]

Although the history of Mediterranean slavery, as a consequence of the corsair war and the redemption from captivity received in the last decades great attention by international scholars, equal attention has not been paid to the Muslim redemption of the coreligionist prisoners in Christendom. Moreover, thanks to the abundance of European sources of religious orders (first of all Trinitarian and Mercedarian), of the numerous secular institutions and of the ecclesiastical congregations and confraternities dedicated to this purpose, spread both in Catholic and in Reformed Europe, and thanks to the amount of records produced by those who returned from slavery and central and peripheral political institutions, the study of the redemption of Europeans has introduced and spread the opinion, which has become almost a historiographical commonplace, according to which Muslims do not redeem, but rather exchange the coreligionists prisoners. This essay aims to contradict this commonplace. In fact the traces of «ordinary redeemers» can be found in the notarial sources; they allow us to intercept the intense and individual redemptive activity of the «Moors» and show a dense commercial networks that, in the case of Palermo, gather around the royal blood refugees of the hafside dynasty. [ABSTRACT FROM AUTHOR]