By comparing two natural disasters, earthquakes and epidemics, in particular the plague, this article tries to reconstruct general features of debates around disasters in medieval Islam. It points out several similarities such as the function as a punishment and warning in the early Islamic tradition, the apocalyptic dimension and the status of victims of both disasters as martyrs and comparisons with the problem of flight and desertion. Furthermore, there are conflicts between Islamic religion and Greek science, but in both cases the debates took place in separate bodies of literature. Apart from these common features there are also differences which can be partly explained by the natures of the phenomena and partly by specific developments in the debates around them.

From as early as the ninth century onwards, Arabic literature praises the quality of a typical and highly desirable product of Tibet, musk. In Arabic and Persian as well as Tibetan and Hebrew texts musk is discussed in a variety of genres such as geographical, zoological, religious and medical literature as well as in travellers' and merchants' accounts. These sources reveal an active trade route, which existed between Tibet and the Islamic world from the eighth century onwards. After discussing this set of trade routes, the article focuses on a comparison between the medical uses of musk in Arabic and Tibetan medical sources. The great number of similarities between the uses of musk in these two medical traditions suggests that along with the substance, there were also exchanges of knowledge. Hence we propose that following the model of the 'Silk Roads' and its cultural aspects, similar cultural interactions took place along the 'Musk Routes', which linked Tibet and the Islamic world.

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Historians of Europe often declare that Spain is “different.” This distinctiveness of the Iberian peninsula has many faces and is frequently seen as rooted in its Islamic past. In the field of Islamic history, too, al-Andalus is somewhat different. It has its own specialists, research traditions, controversies, and trends. One of the salient features of historical studies of al-Andalus as well as of its popular image is the great interest in its interreligious dimension. In 2002, María Rosa Menocal published The Ornament of the World, one of the rare books on Islamic history written by an academic that enjoyed and still enjoys a tremendous popularity among nonspecialist readers. The book surveys intersections of Islamic, Jewish, and Christian elite culture, mostly in Arabic, Hebrew, and Latin literature and in architecture, from the Muslim conquest of the Iberian peninsula in 711 to the fall of Granada in 1492. Menocal presents the religious diversity commonly referred to as convivencia as one of the defining features of Andalusi intellectual and artistic productivity. She also argues that the narrow-minded forces that brought about its end were external, pointing to the Almoravids and Almohads from North Africa and Christians from north of the peninsula as responsible. The book's subtitle, How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain, conjures the community of Abrahamic faiths. It reflects the optimism of those who identify in Andalusi history a model for a constructive relationship between “Islam” and “the West” that in the age of the “war on terror” many are desperate to find.